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THE 



GREAT CONCERN 



OF 



SALVATION, 



IN THREE PARTS. 



I. A Discovery of MWs Natural State ; or, the Guilty Sinner Convietef. 

II. Man's Recovery by Faith In Christ : or, the Convinced Sinner's 
Case and Cure. 

III. The Christian's Duty, with respect to both Personal and Family 
Religion. 



BY THE LATE REV. THOMJr VA'YBURTON. 

PROFESSOR OF DIVINITY IN THE UNIVERSITY OF ST. ANDREW 5 ** 

SCOTLAND. w 



ELIZABETH TOWN: 

PUBLISHED BY MERVIN HALE. 

B. AND P. CANFIFLD, PRINTERS. 

1814b. 



■0750 



i n 



The Library 
of Congress 



WASHINGTON 

mmmr ..-.^-^. ri . l -^~^:.^:^ tl | ft 



PREFACE. 



* * ERE it not to answer the expectation of readers, and comply with 
the custom of writers, the following book might be ventured out to the 
world, without either preface, introduction, or recommendation, the very 
title-page containing enough to entitle it to a careful and candid reading 
and perusal. 

The worth and credit of the author is sufficiently established among 
such as have any taste for piety or learning. 

By the history of his life, which has met with very good acceptance, it 
appears that he was a man of God, one whom he had set apart for him- 
self. How distinct and pointed was he in observing the Lord's way and 
work, in bringing him to himself! And where can we see a brighter ex- 
ample, in these latter Cays of the world, of the humbling exercises and 
comfortable enjoyment of Christians, than in the author ? 

How exciting and edifying is it, to see how close he walked with God in 
his secret intercourse with him, in his domestic relations, and family devo- 
tions, in his public and ministerial work, and his conversation before the? 
world, setting' the Lord always before him, and acknowledging him, in 
all his ways ! 

May we not then expect something very well worth our while, in the 
performance of one of such a character ? One that had the contents of the 
book written upon his own heart, before he preached them to his people, 
and was a living and lively witness and example of the great and grave 
truths now exhibited to public view. 

However little this part of his character may take with the multitude, 
yet those truly serious, who valued him while Living, and have an honour 
for his memory when dead, will, no doubt, take pleasure to see how the 
great purposes in the book were managed by such an excellent hand ; and 
the brethren that were concerned in the publishing of it, can, with a good 
deal of assurance, say, that the experience, upon perusing, will answer the 
expectations raised, of meeting with a spirit of seriousness and piety 
breathing in it, and a great deal of solid judgment and distinct thought ; 
and, in some incident questions, not incurious, there is sufficient evidence 
of his penetration, and what may be very agreeable and taking to them 
v ho set up for something above what is vulgar. 

There is nothing in it mean, or unworthy of a grave, jnciicious and 
learned author: If any thing look that way, it is where the necessity of 
the matter, and capacity of those he dealt with, required it, becoming all 
things to all men ; particularly when dealing with children, it was fit to 
do it as near their own terms as possible : for to suit matter to the designs 
we have, and to the conditions of those we deal with, is no argument of 
the want, but of the strength of judgment. 



He was excellently fitted and enriched with talents, for every post 
Providence called him to, having filled and adorned the Doctor's chair, as 
Professor of Divinity, as well as the pulpit, while Pastor to a Christian 
flock. 

But though there had been less to say for the author, the contents of 
4he book deserve a fair hearing, and a serious perusal ; why ? it is the 
•beat concert?, it is not a trifle, it is not an amusement ; no, it is of the 
last consequence to us to know these things. Many live unconcerned, and 
love to do so ; it may be, the very title shall be with such an argument 
against reading ; there is little hope of fixing such so long as to read the 
book, or so deep as to do it seriously, and with due concern ; and no won- 
der, when those so indifferent about the great concerns of eternity, and 
their precious souls, suffer the seripture oracles to lie by them, without 
due, frequent, and serious inquiry into them. 

Here is presented to the view of Christians, and those who would in- 
deed be such, what, by the blessing of God, may be very entertaining, 
edifying, and useful. 

The first fruits of his labours, in the sermon next after his ordination, 
printed as an introduction to the book, shews how much his work was at 
heart, and under what concern he was, to prepare the people for enter- 
taining and improving his ministry and message, and to approve himself t<* 
God, in the discharge and delivery thereof. 

In the First Part, the state of nature is represented as a state of sin, 
misery, and wrath, in the most pungent, affecting and convincing terms 
imaginable; where the guilty sinner is closely pursued into all the turns 
and stages of life, and convicted of sin : in each and all of them, sin is 
represented as odious and abominable, as exceeding sinful. 

It is laid open in such glasses, and with such aggravations, as it is hard 
to avoid the convictions of it, but where natural hardness is increased, by 
the malignant influence of Satan, whose great design and strength lies in 
keeping all in peace. 

The divine resentments against sin, wrath, and judgment, upon sinners, 
are likewise set forth in such a manner, as cannot easily miss to raise ter- 
ror in the consciences of the guilty : present wrath in the direful effects of 
it, wrath to come in the extent and extremity of it, are held forth in such 
a lively manner, as must raise the gratitude of those happily delivered 
from it, and bids very fair to alarm and awaken those yet under it, to es- 
cape and flee for their lives. 

Then, upon supposition of conviction of sin and guilt, in the Second 
Part, the exercises of the convinced sinner are opened up most distinctly 
and judiciously, in their nature, rise, workings, and degrees, and in such 
a feeling manner as may easily persuade one, that he has, in this matter, 
copied over his own experience : and it is some degree of satisfaction to 
one in this condition, to have one going before them, and to think that 
their guide has trodden the same path. 

With what tenderness and compassion doth he touch the cases of the 
distressed ! while yet, with faithfulness and freedom, he opens up the 
mistakes and deceits, both in the workings and issue of convictions, ap- 
proving himself an interpreter, one among a thousand. Those who by 
the Spirit are convinced of sin, will know how to put a value upon a piece 
so suitable to their case ; and those awakened and convinced, are led, by a 
skilful hand, to the centre of rest for wearied souls, by the way of faith, 
and believing in the Lord Jesus Christ, which gives occasion for opening 
up the mystery of faith, in its nature, acts, and properties, concomitants, 
, and consequences, which will be found very useful for informing the le<95 
knowing, confirming the weak, and comforting the strong believer. 



PREFACE. Y 

And what can be of greater importance for us to know, than the only 
way of escaping wrath to come, and being delivered from the curse and 
condemnation of the law, of being united to Christ, and being found in 
him, upon which he becomes our righteousness and strength, whereby we 
are entitled to the great salvation ? 

Of which salvation the author treats as the great encouragement of be- 
lieving; and this is the one thing necessary : for, What is a man profited, 
if he gain the tohole -world and lose his oivn soul ? This salvation "is set 
forth in scripture -light, accounted for in its parts and properties, at a good 
length : and as this is of the last consequence to all, so it must be the de- 
light of those that have it at heart. 

If thou art convinced and awakened, and brought to a coneern about 
salvation, if brought to the jailor's case, thou wilt welcome the help here 
offered, and readily attend to the answer of the Apostle to his question : 
for what can be more proper and pertinent to the case of such, than the 
ti*ue way to escape the misery of a natural state, and attain the felicity of, 
a gracious one ? These, as they will not spare, so they will not repent, 
the pains of reading these sheets. 

Such as are by grace engaged to believe in the Lord Jesus Christ, and 
are a people saved of the Lord, will have it at heart, what to do for God : 
they will set themselves in the strength of grace, to all the duties of reli- 
gion, whereby God may be glorified, and their faith justified, and their 
begun salvation promoted : all which good designs are answered in the 
Third Part of the book. 

And this gives an account of personal religion, of the service of God, 
how we must enter into it, and persevere in it; and what more useful 
piece of knowledge is there, than how we may do service to, and keep 
up our communion with God? Here our first transactions and after walk 
are pointedly and piously directed. 

Here also family religion is opened in its parts, the foundations of it 
fixed, and the practice of it enforced with powerful arguments, and suita- 
ble directions for people's walking in their house, and the proper duties of 
the several relatives in a family ; which, if duly observed, would turn hou- 
ses into churches : and this is very necessary, when family devotion is de- 
clining, and like to wear out. 

A public religion comes also under consideration in this Part, or a pub- 
lic spirit; whence the thing is recommended, and yet cautioned with 
great wisdom and judgment, to prevent people's going out of their sphere, 
and beyond their line. 

The order, subordination, and mutual dependencies and relations of per- 
sonal, domestic, and public religion, are nicely stated, and judiciously dis- 
covered, and proper caveats entered against beginning at the wrong end, 
r;s seldom missing to end either in apostacy or division ; which cannot but 
be very useful in the present juncture, when divisions so much abound, 
and dividing inclinations are so much aloft. 

In a word, there is no part of the book but what is of high importance 
and great usefulness ; which, joined with the established character and re- 
putation of the author, entities it to a kind reception and due perusal. 

As these were the main prompters of the publishing the book, so they 
may be reckoned sufficient arguments for a careful reading and improve- 
ment of it, now when published. 

It comes out with very little alteration, even as to words, as they stootf. 
in the manuscript, partly because it did not much need it, and partly out 
of veneration for the author, whose pulpit skill and style was so generally 
acceptable ; yet it is not to be supposed, but if it had received a finishing 

A % 



stroke from his own hand, for the press^ it might liave appeared raoi^e 
beautiful; though even under this want, it will be found, that neither me- 
thod nor style is disagreeable, though popular, and just as prepared and 
delivered to his people. 

May all that have encouraged the design of publishing the book, meet 
with double the reward of edification to their own souls, and seeing it do 
zuunh good to others. We live in a time when all helps and advantages 
fteed to be improved, for awakening secure sinners, and bringing them 
under soul uptaking inquiries about salvation, and stirring up Christians to 
the universal practice of piety and godliness. And as the hook has a 
plain tendency to these ends, go on and read it, and digest and apply it, 
begging that feod may effectually bless and prosper it to those good ends 
tor which it is designed. 



RECOMMENDATIONS. 



THE Author of these Discourses has discovered to the world, a bright 
genius, strong reason, and solid learning, in the Treatise which he has 
published against the Deists, wherein he has carried the war into their 
quarters, has beat the infidels at their own weapons, and triumphs over 
them in their own camp. 

The Memoirs of his life, and the secret transactions between God and 
his soul, copied from his private papers, sufficiently manifest his acquaint- 
ance with the inward and vital part of religion, and his deep insight into the 
affairs of sin and grace 

Now, where such natural ingenuity, and such learned endowments, are 
sanctified by such a variety of rich experiences, and attended with such a 
train of Christian graces, what a glorious composition must all these make ! 
And how well furnished must such a man be for the service of God, and 
for the salvation of men ! 

The title page gives you a short, but true account, of the substance of 
this book; and the preface informs you in what manner the Author has 
pursued and handled those solemn and most important subjects. I have 
perused a great part of this treatise, and I can boldly say, That the pre- 
face gives an honourable, but a just account of the performance, and leaves 
very little for me to add by way of recommendation ; and this also can be 
only necessary to those who have had no opportunity of acquaintance with 
the Author, or his works. 

I would first take notice of this character of it, that it is written much 
in the strain of some of the best of our I^^ish sermons in the last age, 
when the pulpits did not affect politeness and indolence, but spoke thunder 
to the secure conscience, and made the hearers feel the terrors of the 
Lord; when the preachers applied the grace of the gospel to souls that 
were wounded by the law, in a more skilful and successful manner than 
has been generally practised in later years. This treatise seems to be 
written in the power a}id spirit of that day, when stupid souls were con- 
vinced in multitudes, atul sinners were led by troops into the paths of sal- 
vation, by fa! tli in the Son of God; when conversions were numerous, and 
the power of godliness was almost as common as the stricter forms of it 
are now-a-days. 

In the work of convincing secure sinners, young and old, the Author 
has suited his addresses \o every character of mankind, and hath shown 
himself a workman that need not to be ashamed.* There may happen 
now and then a single thought or expression, that may he conceived too 
strongly, or pushed too far, under the warm influence of his zeal. But 
let it be remembered, that these were ins common popular discoui 
prepared weekly for the use of his parish, unlaboured, unpolished, and 
undesigned for the view of the publie; yet, such as they are, they con- 
tain more useful thoughts for the real benefit of souls, than any of the 
polite and well-fashioned discourses that obtain too much of modern ap- 
plause. 

In his handling the doctrine of faith in Christ, his sentiments are very 
conformable to those of the pious and referable Dr. John Owen : M?' 



Vm RECOMMENDATIONS. 

own Christian experiences seem to have been in some part moulded and 
formed by the practical and spiritual writings of that great man ; who, m the 
matters of -experimental godliness, was, in my esteem, one of the prime 
writers of the last age, if not superior to them all. Nor does my veneration of 
him arise from the honour that Divine Providence has done mc, in appoint- 
ing me his successor, in the pastoral office to the same church of Christ ; but 
from the sensible benefit which I have' of ten received from his writings, 
and that before I was ever acquainted with the peoide to whom he minis- 
tered. And wherever I see the breathings of the same spirit, they se- 
cretly influence me to favour such a writer, and refresh my early reve- 
rence for that great man. I confess his style was long and intricate : and 
herein this author has the advantage of him, whose language is plain and 
condescending, popular and easy ; so that I dare venture to recommed this 
work to the perusal even of the meanest souls, who are willing to concern 
themselves in this world about their salvation in the next. 

The Third Part of this Treatise is very proper to awaken sleepy Chris- 
tians to life, and vigour, and activity, as well as to direct the new convert 
how he may shape and square his conduct to the glory of saving grace, 
and to inform him what he should do for that God who has done so much 
for him. I hope it will be of use also to raise up the dying power of fa- 
mily-religion, and set many a master of the household upon inquiry, what 
they have done to promote the power of godliness among those that are 
under their care. 

I would take the freedom particularly to recommend this discourse to 
be distributed by Christians who have a. tender concern for the souls of 
their children, or any other dear relatives or friends. If the work of 
grace be already begun upon their hearts, by the blessing of God, this may 
help to promote and advance it with power and glory ; but if they are yet 
in ignorance and darkness, unawakened, and thoughtless of their eternal 
concerns, I would more especially propose this book to be given them ; 
and may it be attended with tfce divine influences of the Spirit, that the 
Author, who is now dead, ma;, "ct speak in these sermons, to the salva- 
tion of many who are yet livnHr Amen. 

I. WATTS. 

London, Nov. 7 X 1721. 

WTfanrnwag 

New York, October 20, 1813. 
Professor Ralyburton w»s a learned Divine, cf sound sense, and a very 
discriminating mind. His experience of the power of Godliness upon his 
own soul was remarkable, various, and affecting; and from his private 
journal, his life appears to have been, in an uncommon degree, a life of 
communion with God. He was therefore peculiarly qualified to treat of 
practical religion. 

The work now offered to the public is replete with sound Theology, 
and experimental piety. An accurate knowledge of the human heart; 
an extensive acquaintance with the Sacred Scriptures ; and a consistent 
exhibition of the great doctrines of the grace of God, in the salvation of 
the sinner, appears in this Book, connected with a faithful application of 
the divine law, both as a Schoolmaster to lead us unto Christ, and as a 
light to our steps in the ways of holiness unto eternal life. We cheerfully 
recommend it to the attention of all who seek Salvation by Jesus Christ, 

JOHN B. ROMEYN, 
ALEX. M'LEOD, 
JAMES RICHARDS, 



AST 



INTRODUCTORY SERMON 



ACTS x. 29. 
1 ask therefore for what intent ye have sent for me. 

W AVING the formality of an introduction, I shall 
lay before you a few remarks for clearing the occa- 
sion of the apostle's using this question, and the rea- 
son why we have made choice of this text at this 
time, for the subject of this discourse. And, 

1. This chapter contains a large and particular 
account of one Cornelius, a Roman centurion, or cap- 
tain of an hundred soldiers, his conversion to Chris- 
tianity. 

2. Cornelius, though by birth a Roman, was of 
the Jewish religion, a proselyte. Those who of 
other nations embraced the true religion, associating 
themselves to the Jews, were called proselytes; and 
they were either such as joined with (be Jews in the 
whole rites of their religion, being circumcised as 
were the Jews; or such as adhered to the substan- 
tiate of their religion, but remained uncircumcised. 
The former sort were called proselytes of righteous- 
ness, or of the covenant ; the latter proselytes of the 
gate. Interpreters seem to agree that Cornelius 
was a proselyte of the gate, one who owned the sub- 
stance of religion, but remained uncircumcised, and 
did not join in the whole of their worship. 



£0 AN INTRODUCTORY SERMON. 

3. This captain was a true convert before this dis- 
covery of the gospel came to him by the apostle : he 
was accepted of God, and therefore* was not to be ac- 
counted unclean. Now, none save those who are 
converted can be accepted ; for " they that are in the 
flesh cannot please God ; and without faith it is im- 
possible to please him ; for he that comes to him 
must believe that he is a rewarder of them that dili- 
gently seek him." Keb. xi. 6. Wherefore, 

4. He, no doubt, leaned upon the promised Mes- 
siah, Jesus Christ, for his acceptance with God ; 
since, « none can come to the Father but by him," 
Who is, " the way, the truth, and the life," and who 
only can guide sinners in their approaches to God. 

5. God being a rewarder of such as diligently seek 
him, did reward this man's faith and obedience with 
the gospel-revelation of his Son Jesus Christ, whence 
he came to understand, that the Messiah he looked 
for was already come. His prayers and alms deeds 
are said to come up for a memorial before God ; not 
as if there had been any thing of merit in what was 
done or attained to, but to encourage others, and to 
discover the riches of God's bounty, in rewarding 
freely, according to his rich grace, the diligent im- 
provement of light with greater degrees ofiight and 
life,- and this reward is not of debt, but of rich and 
sovereign grace. 

6. This saint, waiting for the consolation of Israel, 
has a vision from God, bidding him send for the 
apostle Peter ; whence we may learn, that God has 
a great respect for his own institutions. The gospel- 
ministry is of divine appointment ; and therefore the 
Lord refers Cornelius to it, though it had been no 
less easy to have discovered Christ'to him in the vi- 
sion. 

7. Peter has a vision to the same purpose, remo- 
ving such objections as might make him scruple: 
whence we may remark, that when the Lord designs 
good to a people, by a minister, lie gives both the 



AN INTRODUCTORY SERMON. 11 

people clearness to call, and the minister clearness 
to come ; though not in such an extraordinary man- 
ner as this here made use of. 

8. When the apostle, in compliance with Corne- 
lius's call, and God's call, or rather the Lord's join- 
ing in the same call with him, comes to ihe place 
where he was, the first question he puts to him is that 
which we have read to you : I ask thereforefor what 
intent ye have sent for me? and this he doth, not- 
withstanding he had got some account of this from 
the servants who were sent for him by Cornelius. 

The words are in themselves plain ; and therefore 
we shall not offer any explication of them, but lay 
before you this doctrine, which is palpably contained 
in them. 

Doctrine. — " A faithful gospel-minister, coming 
amoug a people upon their call, will be very desi- 
rous to know what their designs in calling him 
were :" 1 ask therefosefor what intent ye have sent 
for me? 

In discoursing this point, we shall inquire, 

I. What designs a people should have in calling a 
gospel-minister. 

II. What way they should evidence these to be 
their designs. 

III. Make some inquiry into the reasons of the 
doctrine. 

And, lastly, apply the whole. 

I. To begin with the first of these, The designs a 
people should have in calling a gospel-minister ; they 
are many. We shall endeavour to reduce them to a 
few. — And, 

1. A people should, in calling a gospel-minister, 
design to hear from him the whole counsel of God, in 
reference to their eternal salvation. This is the 
great business of gospel-ministers, to declare the 
whole counsel of God to these to whom they come* 



±2 AN INTROBTTCTGUY SERMON. 

to keep nothing hack from them that may be of use 
to them. So their commission runs, Matt, xxviih 
19. 20. " Go ye therefore and teaeh all nations, bap- 
tising (hem in the name of the Father, and of the Son, 
and of the Holy Ghost; teaching them to observe all 
things whatsoever I have commanded you : and lo, 
I am with you always, even unto the end of the world* 
Amen." And the gr**at apostle of the Gentiles, in 
that famous farewell sermon of his to the church of 
Ephesus, which we have recorded, Acts xx, from 
Ver* 17. and downward, appeals to the conscience, of 
that people as to his faithfulness in fulfilling his com- 
mission in declaring to them the xvhole counsel of 
God, ver. 27. And in keeping hack nothing that could 
be profitable to them, ver. 20. Whoever would ap- 
prove himself a faithful gospel minister, must take 
care faithfully to discover to his hearers their lost 
and undone state by nature; that they are all be- 
come guilty before God ; and that there is no other 
way of their obtaining access to him but through Je- 
sus Christ, who is made of God to them who believe 
•< wisdom, righteousness, sanctifieation, and redemp- 
tion." To these t wo doth the apostle refer the whole 
of that counsel of God, he shunned not to declare to 
the Epesiaos, in that fore-cited scripture, Acts xx. 
21. He testified to all persons, Jews and Greeks, 
repentance towards God, (i 0. that they were guilty 
of such offences against God, as called for deep hu- 
miliation,) and faith toward our Lord Jesus Christ; 
that is, that there was no way of escaping the wrath 
of God, but that of closing with Christ by faith. 
This is the matter of the gospel : and Christ's ser- 
vants are to make it their business faithfully to un- 
fold the mind of God in reference* to these two, man's 
estate by nature, and what be may by grace be ad- 
vanced to. This is called, 1 Tim. v. 17, a "labour- 
ing in the word and doctrine." 

This preaching of the gospel takes in three things. 
1* A full proposal of the doctrine just now mention- 



AN INTRODUCTORY SEKMON. 13 

ed. Ministers must, without ininching the matter, 
plainly discover to men their losi state, and the im- 
possibility of recovery any other way than by the 
gospel method, through Jesus Christ, Acts xx. 2t. 
2. They must discover these things, not as their pri- 
vate sentiments, built upon some rational conclusions 
of their own drawing and framing, but as the word 
of God. It is the word of God they are to propose, 
and not their own opinions; and it is the word of 
God hearers are to receive from them, 1 Thess. ii. 
13. " For this cause also thank we God, 5 ' saith the 
apostle, " without ceasing, because when ye received 
the word of God, which ye heard of us, ye received 
it not as the word of men, but, as it is in truth, the 
word of God, which effectually worketh also in you 
that believe/' 3. This preaching of the word takes 
in not only a proposal of the word of God, but an au- 
thoritative declaration of it by virtue of a commission 
derived from God. " These things speak, and exhort, 
and rebuke with all authority." Tit. ii. 15. The 
word, in the first language, may be rendered com- 
mand, with all command. Ministers are clothed 
with authority from God; and in his name, by virtue 
of a commission received from him, they are to 
preach the gospel, and to speak the counsel of God, 
as being his mouth to the people, 1 Pet. iv. 11, 
This is the principal part of the minister's work; 
and therefore to hear the word of God from them in 
this manner should be the great design of those who 
call a gospel minister, that they may hear from them 
as the mouth of God, what by nature they are, and 
what through the grace of God in Christ Jesus they 
may be. But now, 

2. When a people call a gospel-minister, they 
should design the regular and orderly performance of 
the worship of God. litis worship of God, as it is 
contra distinguished from the doctrine of the gospel, 
Of which under the former head, consists principally 
in the administration of the sacraments and prayer; 

B 



14 AN INTRODUCTORY SERMON. 

public prayer, I mean, under which praises are com- 
prehended, as belonging to, and always to be joined 
-with it, according to our blessed Lord's appointment 
in that form, commonly called the Lord's Prayer, 
which concludes with thanksgiving. In Acts ii. 42, 
tve have an account of the public worship of the 
church, which consists in preaching, there expressed 
by doctrine, and breaking of bread, that is, adminis- 
tering the sacrament of the Lord's supper, and prayers 
and praises. ft And they/ 5 saith the Spirit of God 
speaking of the church, f continued in the apostles' 
doctrine and fellowship, and in breaking of bread, 
and in prayers ;" and, ver. 47, «« praising God." 
The celebration of the sacraments, public prayers 
and praises* are divine institutions for the salvation 
and edification of the church, which cannot begone 
about, or orderly performed, without a gospel min- 
istry, who only have commission to celebrate the 
sacraments, and to be the mouth of the people to 
God in their public assemblies, being furnished with 
spiritual gifts for the work, Matt, xxviii. 19. 1 Cor. 
xi. 23, and xiv. 16. And therefore, when a people 
Gall a gospel-minister, they should have this in view, 
as one great design, that thereby they may have the 
gospel- worship celebrated among them in all its parts 
according to Christ's institution, to their spiritual 
advantage and his glory. 

3. They should call a gospel- minister to rule over 
tliem. This is one part of the minister's work, to 
rule over his flock, 1 Tim. v. 17. «« Let the elders 
that rule well, be counted worthy of double honour, 
especially they who labour in the word and doctrine/ 5 
This superiority which gospel- ministers have, is not 
a lordly dominion over either the persons or faith of 
their flock. No, any thing of this sort that ever 
crept into the church, had its rise from the subtily 
of Satan, who envied its peace ; and is directly oppo- 
site to the gospel, which forbids lordly dominion, the 
gospel-minister's authority being given only for 



AN INTRODUCTORY SERMON. 16 

"edification, and not for destruction/' as the apostle 
has it, 2 Cor. x 8. And it consists, 1. In an autho- 
ritative publication of the laws of Christ's house* 
2. In an authoritative enforcement of them, by a 
ministerial offer of the gospel-privileges as the re- 
wards of obedience. And, 3. In a power to inflict, 
according to Christ's appointment, the gospel-punish- 
ments upon the disobedient, the highest whereof is ex- 
communication, whereby the disobedient are " deli- 
vered over to Satan, for the destruction of the flesh, 
that the spirit may be saved in the day of the Lord 
Jesus," as the apostle has it, 1 Cor. v. 5. And to 
one of these three ends might all be reduced, accord- 
ing to the common distinction of gospel-ordinances, 
in doctrine, worship, and government. But that you 
may the better understand this matter, we shall 
name some more particular designs : and therefore 
we say, 

4. A people in calling a gospel-minister, should de- 
sign the closing of a bargain and making a match with 
Christ upon his own terms. It is the work and bu- 
siness they are sent out for, to espouse sinners to 
Christ, 2 Cor. ii. 2. to woo a bride for the Lamb. 
They have a commission, as Abraham's servant had, 
to go and seek a wife for their Master's Son ; and 
those who call them should do it in order to the con- 
clusion of this happy match; that from them they 
may hear the terms whereon they are to be admitted 
into this near relation, the advantage that shall ac- 
crue to them by it, the inconveniences they will run 
themselves into by a refusal, and the warrant they 
have to enter into so high and honourable a relation. 

5. They should design their own furtherance in 
acquantance with Christ. They should " as new-born 
babes desire the sincere milk of the word, that they 
may grow thereby," 1 Pet. ii. 2. that they may be 
furthered in their joy and faith, " growing in grace, 
and in the knowledge of the Lord Jesus Christ." 

6. They should design their own establishment in 



16 AN INTRODUCTORY SERMON. 

the ways of God 9 that they may not be " tossed to 
and fro with every wind of doctrine/' bnt that " being 
rooted and grounded in the faith, they may grow up 
in all things to him who is the head and Saviour of 
the body." 

This is expressly declared to be the design of the 
ministry, Eph. iv. 11. The apostle, having spoken 
of Christ's exaltation, and his having received gifts 
for men* tells us of him, in this verse and the follow- 
ing, " That he gave some apostles, some prophets, 
and some evangelists, and some pastors and teachers, 
for tjhe perfecting of the saints, for the work of the 
ministry, for the edifying of the body of Christ ; till 
we all come in the unity of the faith, and of the 
knowledge of the Son of God, unto a perfect man, 
imto the measure of the stature of the fulness of 
Christ ; that we henceforth be no more children 
tossed to and fro, and carried about with every wind 
of doctrine, by the sleight of mon, and cunning crafti- 
ness whereby they lie in wait to doceiva," &c. And 
to the" same purpose speaks the Spirit of God fre 
quently elsewhere, of the design of the ministry,—-. 
Paul, Rom. i. 11. expresseth his earnest desire to 
see them, and to "impart some spiritual gift" unto 
them, to the end " they may be established." Those 
who are already engaged in God's ways should de- 
sign their own establishment in them in their calling 
a gospel minister. 

7. They should design their own direction through 
all the difficulties of religion. The Lord's people 
have many dark steps in their way; sometimes they 
are under temptation, and know not how to carry ; 
sometimes they are engaged in a close fight with 
their adversaries, arnd know not how to wield their 
spiritual armour to advantage; sometimes they are 
out of the way, and know not how to get into it 
again: and therefore they need some to guide them 
into the meaning of God's word ; for how can they 
Understand, unless they be taught, Acts viii. 31* 



AN INTRODUCTORY SERMON. 17 

** How can I understand," says the Ethiopian eunuch, 
" unless some man should guide me ;" and who should 
guide them but those who are guides by office, as the 
word may be rendered, Heb. xiii. 8. " Consider them 
who have the rule over you," or who are your guides. 
This, as the end of a gospel-ministry, is promised in 
Isa. xxx. 20, 21. " And though the Lord give you 
the bread of adversity, and the water of affliction, 
yet shall not thy teachers be removed into corners 
any more, but thine eyes shall see thy teachers : And 
thine ears shall hear a voice behind thee, saying, 
This is the way, walk ye in it, when ye turn to the 
right hand, and when ye turn to the left." It is im- 
possible we should condescend on all the particular 
intentions or ends a people should propose to them- 
selves in calling a gospel-minister; and therefore we 
shall conclude all this in one, which is sure to com- 
prehend them. 

8. They should seek to have one who may answer 
in some measure Timothy's character, with respect 
to the church of the Philippians, Phil. ii. 20, one 
who may naturally take care of them, that is, one 
who may, out of love to their souls, affectionately, 
prudently, carefully, and with impartial boldness* 
open and apply the word, dispense the sacraments, 
and administer discipline, for the instruction of the 
ignorant, strengthening the weak, comforting the dis- 
consolate, affecting the impenitent, reproving the 
faulty, recovering wanderers, directing and helping 
forward those who doubt and halt ; that he may both 
save himself and them, to the praise and glory of 
God's grace. We shall not insist upon each of these 
particulars, which would require not cne or two, but 
many sermons, which suits not our present design* 
We shall therefore proceed, in the 

Second Place, to inquire, How a people should 
make it appear that they were acting upon those de- 
signs in their calling a gospel-minister. This inqui- 
ry might be understood, either to respect their own 

B 2 



IS AN INTRODUCTORY SERMON. 

satisfaction, or the satisfaction of the word, or of the 
minister himself as to this matter; but time not al- 
lowing us to be so particular, we shall hold the in- 
quiry in the general ; and in answer to it we say, 

1. A people should discover their designs to be 
such as we have mentioned, by a punctual attend- 
ance upon all the ordinances, to be by Lim dispen- 
sed in public or private. Thus we see it was 
with Cornelius; he not only waited on himself, but 
he called together those on whom he had any influ- 
ence. « And Cornelius waited for them, and had 
called together his kinsmen and near friends." Acts 
x. 24. Those who will not give attendance to the 
public dispensation of the word, and the private in- 
structions, either family or personal, but withdraw, 
we cannot think these persons had the right end be- 
fore them in calling a gospel- minister : surely, had 
they been right in their aims, they would have been 
ready to say with Cornelius, « We are all here pre- 
sent," &c. 

2. They should not only present their bodies up- 
on such occasions, but they shouldjsk themselves as in 
God's sight, to hear all things whatever are com- 
manded of God by his servants. " We are all here 
present," says Cornelius to Peter, " to hear all things 
that are commanded thee of God," Acts x. 33. To 
give attendance to the ordinances, either more public 
or private, on any other design than this, is to « of- 
fer the sacrifice of fools," contrary to that injunc- 
tion of the wise man, Eccl. v. 1. " Keep thy foot 
when thou goest to the house of God, and be more 
ready to hear, than to give the sacrifice of fools." 
When we come to God's ordinances, we must come 
to hear what he speaks to us. 

3. They should evidence the honesty of their de- 
signs, by obeying the word which they hear at his 
mouth ; they should comply with all the commands 
of God, and say to their minister, as the people of 
Israel said to Moses, Deut v. 27. " Go thou near, 



AN INTRODUCTORY SERMON. 19 

and hear all that the Lord our God shall say, and 
speak thou unto us all that the Lord our God shall 
speak unto thee, and we will hear it and do it.' 5 
For,, as the apostle James well observes, " It is not 
the hearer of the word, but the doer who is blessed 
of God." James i. 25. As we must hear and do, so 
our attendance must not be limited, but our ear must 
be open to reproofs, and the most terrible denuncia- 
tions ef wrath from God, as well as to the sweet 
promises and charming discoveries of the glory of 
Christ, the beauties of religion, the surprising hap- 
piness of the saints in heaven ; and there must not 
only be obedience to these commands, which may 
bring in honour, external gain, and pleasure, by our 
compliance, but these also must be obeyed, which 
may bring us under the lash of wicked men's tongues 
and expose us to reproach, hazard, and ignominy, in 
the world. All things whatsoever are commanded of 
God must be punctually obeyed without reserve. 

4. There must be a submitting to all the ordinances 
of God. Both this obedience and submission you 
will find spoken of, Heb. xiii. 17. « Obey them that 
have the rule over you, and submit yourselves, for 
they watch for your souls, as those who must give 
an account, that they may do it with joy, and not 
with grief: for this is unprofitable for you.' 5 The 
word rendered obey, signifies properly, a believing 
upon persuasion, and respects our belief of the truths 
proposed by them, and a compliance with our duty 
that way; and, on the other hand, this submission 
has a respect to the power they have over their peo- 
ple for edification, and not for destruction : that is, 
that authority they have for admonishing, reproving, 
rebuking, and censuring offenders ; and by a submis- 
sion to them in the dispensation of these ordinances 
of Christ, reproof and censure, I mean, they are to 
evidence to all, the uprightness and Christian sin- 
eerily of their designs. 

5* They are to evidence their designs to be justifi* 



20 AN INTUODUCTOBY SERMON. 

able, by a eareful diligence in applying to their min- 
iver upon all occasions; when they are under diffi- 
culties, when they are in the dark as to duty, when 
they have to do with corruptions which they cannot 
get mastered, when under the Lord's hand, and so 
of all other exigences of the like nature. For as 
the " priest's lips should preserve or keep knowledge 
so the people should ask the law at his mouth, for 
he is the messenger of the Lord of hosts," Mai. ii. 
7. And those who are sick, are bid " send for the 
elders or ministers of the church to pray over them," 
James v. 14. Those who have the advantage of a 
gospel-minister, are indispensably obliged to acquaint 
him with the state of their souls, when there is any 
thing peculiar in it, and when they are reduced to 
any strait or extremity. And that, 1. Because God 
has laid it open to them as a duty, in that fore-cited 
.Mai. ii. 7. " The people should ask the law at his 
mouth." 2. Because otherwise he will be at a loss 
in his bringing messages to you, if he mistake your 
case, or be unacquainted with it; how can he direct 
you, if he understand not your state and condition? 
The Lord gives no immediate revelation now, we 
have no warrant to expect any such thing ; and there- 
fore the way wherein ministers ordinarily come to 
understand their people's condition is by themselves* 
who upon this ground are called to have recourse to 
their ministers. 3. They should acquaint their min- 
isters with their circumstances, because they are 
the people's month to God ; and if Ihey be not ac- 
quainted with the circumstances and conditions of 
the Hock, how shall they, according to their duty, 
hold up the case of their people to God., as they are 
indispensably obliged to do, and that both in public, 
in secret, and in private. 

6. Once more, and we have done : A people may 
and should prove their intentions honest, by a dili- 
Jj£*lt-%pplication to their own proper work and busi- 
ness, with respect to his furtherance in these great 



-W INTRODUCTORY SERMON. 21 

designs. Every member of the congregation should 
be helpful to him, in contributiug their utmost as- 
sistance to him in his work. A minister may spend 
(i his strength in vain," if elders in their place, mas- 
ters of families in theirs, and every particular per- 
son in his station, do not join, by prayer and other- 
vise, in assisting their ministers. Then do men ap- 
pear sincere in their designs, for the glory of God, 
and their own salvation, when every one puts his 
hand to the work, and endeavours the removal of 
what may retard and obstruct its progress and suc- 
cess ; and likewise studies by ail means to strength- 
en the minister's hands, that he may not be discour- 
aged, diverted, or taked off from his work. In line, 
then do a people appear single in their aims, when 
their words, their hearts, their hands go one way, 
and all they do is levelled at the ends mentioned, the 
glory of God, in the conversion, edification, and sal- 
vation of souls. I proceed now, 

Thirdly, To inquire into the reasons of the doc- 
trine, why a faithful gospel-minister coming amongst 
a people, «*iM ha careful to understand their design 
or intent in calling him. And, 

1. This will be U\q desire of a gospel-minister, be- 
cause a mistake in this matter will be of very dan- 
gerous consequence to the people. That people may 
be influenced by wrong and sinistrous ends and mo- 
tives in this matter, is beyond all peradventure. 
They may design the " gratification of their itching 
ears" by the preacher's gifts, as the prophet Eze- 
kiel's hearers did ; they may seek the gospel-ordi- 
nances for a charm as it were, that they may sit 
down and rest upon them, as many people do, like 
those with whom the prophet Jeremiah had to do, 
who said, " The temple of the Lord, the temple of the 
3Lord are these. 55 Or they may design the strength- 
ening of factions and parties, or to get occasion to 
mock, as many do now in our days. Th?s& ju^kUie 



22 AN INTRODUCTORY SERMON. 

like sinistrous designs may a people go upon ; and 
there can be nothing more prejudicial to a people 
than to be under the influence of such intentions ; 
since, past all peradventure, God will not sit with 
suv'h an affront as is done him by this means, when 
the ordinance of the ministry, which he designed 
for the good of souls, and his glory, is prostituted, 
and made subservient to quite different, nay, oppo- 
site designs : and surely a faithful gospel-minister, 
who will have a tender regard to the salvation of his 
people, cannot choose but be solicitous to understand 
that they are not in so dangerous a mistake. 

2. The knowledge of this will be of great use to 
elear his call. It is a great evidence that God de- 
signs good to a people when they call a gospel-minis- 
ter upon such designs ; and cannot but go a great 
length towards his satisfaction as to God's calling him 
to work among them, in order to the compassing 
the great designs of his ministry. When Peter got 
the account before spoken of from Cornelius, he is 
further confirmed as to the hand of God in his co- 
ming to him, in compliance with his desire. 

3. If upon inquiry they be found to be such as we 
have mentioned, it will be a great comfort to him, in 
grappling with the difficulties he may meet with in 
the discharge of his duty. It will give a great deal 
of satisfaction to him, to know that those for whose 
sakes he runs these hazards, and grapples with these 
difficulties, have the same aims, and are joining in 
the same design with him. In fine, the right man- 
agement of his whole work depends very much upon 
this knowledge of his people's intentions : and there- 
fore it is no wonder he be inquisitive into them, since 
by his acquaintance with these he may be capacitat- 
ed to further both his own and their salvations. 

We might, for improvement of this point, discourse 
to you at length of the necessity of a gospel-minis- 
ter' s. inquiring into his own designs in undertaking 



AN INTHOBUC f TOBY SEKiMeW. 23 

the charge of a people. The arguments made use 
of to discover the reasonableness of inquiring after 
the people's designs, conclude no less strongly with 
respect to the minister's. We might likewise dis- 
course to you of the way how he is to manifest the 
integrity and sincerity of his aims ; but time will not 
allow us to enter upon these tilings, and you heard 
the minister's duty so fully and largely discoursed of 
within these few days, viz. at the ordination, that we 
judge it needless to enter upon that subject ; and 
therefore all the improvement we design, of what 
has been said, shall be despatched in a short addrtss 
to you of this congregation. 

You have called me to labour among you in the 
work of the gospel : upon your call I have conic j 
I ask therefore to what intent sent ye for me ? What 
did ye design in this matter ? Was it to hear what 
God has to say to you, that God's worship may be 
ordered according to his own appointment, that you 
may be brought to acquaintance with Christ, or that 
you may be established in his ways ? Were the&e the 
motives that influenced you ? If you narrowly look 
into your own heart, and make an impartial inquiry, 
you may readily come to understand what your aims 
have been ; and for your help, I would only, in God's 
name, interrogate your consciences with a question 
or two, that may be of use. 1. Dare you, without 
heart condemning, as in the sight of God, say, that 
in calling a minister you had respect to the command 
of God ? Was it duty that moved you, or did custom 
and your own ease, influence you ? 2. Dare you hold 
up your faces and say, that it was a taste of God's 
goodness in ordinances, that made you desire them, 
that you might grow thereby ? 3. Did this desire 
lead you much to the throne of grace to pray for a 
minister, that God might send you one < 6 according 
to his own heart, that might feed you with knowledge 
and understanding?" 4, When you saw any prospect 



24 AN INTROBUCTOKY SEKMON. 

of the return of your prayers, as to a gospel-minis- 
try, were you careful to plead that the blessing 
Blight come along ? 

What say ye to these things ? Give God, give con- 
science justice ; let conscience speak freely, and tell 
wheihcr things be so or not. They must either own, 
that there was not a regard to the command, that 
there was not a desire after the sincere milk of the 
word, occasioned by a taste of the Lord's goodness, 
that there was not that serious application to God by 
prayer, either for a minister, or for the blessing of 
the ordinance ; or that there was; and this will east 
you all into two classes. 1st, Those who have not 
been so employed in this matter, and consequently 
have not been acting for right ends. And, %&ly<, Those 
who have been busied in duty, in the way just now 
mentioned. To each of these a word. And, 

tst 9 As for you who have not had a regard to your 
duty in this matter, who have not been wrestling 
with God in prayer, that God might send you a minis- 
ter, with the fulness of the blessing of the gospel, to 
you we say, 

1. Your designs are not such as God will approve 
of. Had they been such as we mentioned in the for- 
mer part of this discourse, then surely they would 
have led you to earnest wrestling with God, for his 
direction, who only can point to one that is meet to 
answer those blessed ends. 

2. You are guilty of horrible wickedness. You 
have committed a great provocation, in calling a min- 
ister upon any other design. God designed them for 
the ends formerly mentioned, and no other ; and your 
calling them upon other aims, is an endeavour to 
counteract God, prostitute his ordinances, and. serve 
your lusts of that which God designed for his own 
glory. 

3. Whatever good others may get by the gospel, 
you have no reason to look for any. God may an- 



AX INTRODUCTORY SERMON*, 25 

swev you according to the idols of yonr own hearts : 
and when he satisfies the soul of the hungry with 
good things, he may send leanness to you. When 
he gives a commission to the word to enlighten, con- 
vert, confirm, and strengthen others, you have rea- 
son to fear that it may have a commission to make 
you blind, deaf, and dead. 

<k Repent therefore of this your wickedness, and 
pray God, if perhaps the thoughts of your heart 
may be forgiven you ; lie in the dust before God ; en- 
deavour to get your hearts affected with your guilt, 
that you may be deeply humbled and abased before 
liim whom you have provoked to anger. 

5. Bring forth fruits meet for repentance. Let 
us know by your carriage that you are really peni- 
tent, and that now you have got the right designs in 
view ; and this you may do by a close attendance 
tipon all the ordinances, iy hearing and doing what- 
ever is enjoined you of God, and by all other ways 
mentioned in the doctrinal part of this discourse. 

6. And, lastly. Whether you hear or forbear, yet 
we tell you, the kingdom of God is come near unto 
you ; whatever you design, the Lord has given you a 
gospel-day; and if our gospel be hid from you, it is 
because you are lost, the god of this world having 
Winded your eyes, that you should not discern t\\Q 
light of the glorious gospel of Jesus Christ, who is 
the image of God. 

As to the second sort of persons, those who have 
been importunate with God, and have had an eye to 
his command in this work, to you we say, 

1. This your conduct, past ail peradventure, is no 
mean evidence of the sincerity of your good inten- 
ti&gtti^ and this is certainly matter of thankfulness, 
antris moreover a ground to hope, that the Lord may 
not altogether frustrate your desires. 

2. Do not think your work is over. Wrestle, 
plead strodgly with God for the blessing on gospel- 



26 AN INTRODUCTORY SERMON. 

ordinances ; whoever plants or waters, it is only God 
that gives the increase ; and therefore, if you mean 
to grow under the means, he instant in prayer for 
the blessing ori them ; plead that God may not send 
leanness to your souls, while he provides plenty of 
spiritual provision for you. 

3. Beware of sitting down upon gospel privileges. 
You may, if you do so, lose what you have wrought, 
and justly bring the sincerity of your aims in ques- 
tion. There is nothing more ordinary than security 
of this sort. Persons who it may be would say, O 
had they a gospel-dispensation ! how glad they would 
be, how careful would they improve it ; and yet 
when they get what they seek, their improvement is 
in no measure answerable to their resolutions. Take 
heed of, and guard against this. 

4. Let there be a suitable care to evidence vour 
sincerity in this matter, by the whole of your deport- 
ment. If you turn careless in attending ordinances, 
if you hear, but do not, if you neglect your own 
work, and be wanting to yourselves in this matter, 
then who will believe your sincerity ? who can be- 
lieve it? your own consciences will accuse you ; and 
« if your hearts condemn you, God is greater than 
your hearts, and knows all things," 1 John iii. 20. 

5. If you find that the Lord has made endeavours 
successful, take care that you sacrifice not to your 
own net, and burn incense to your drag. God is a 
holy and jealous God. and will not be mocked ; and 
if you begin to rob him of his glory, he will get him 
glory in such a way as may lay you low, and make 
you smart severely for your own folly. 

6. If the Lord give you the gospel light, then walk 
in the light while you have it. Carry like children 
of the light and of the day. work out the work of 
your salvation with fear and trembling ; for none of 
us can tell how soon our gospel day may be gone, and 
the night succeed wherein none can work. 



AN INTRODUCTORY SERMON. 27 

We shall conclude this discourse with a few gene- 
ral advices to all of you. Would you have our mi- 
nistry made successful ? would you obtain the real 
advantage of gospel-ordinances, and have our meet- 
ings such as may be matter of rejoicing both to you 
and me in the day of the Lord ? Then we intreat, 
beseech, nay, and command you by the mercies of 
God. in the bowels of the Lord Jesus Christ, as you 
would have your own souls and ours to be saved— 

1. Pray for us. As a minister is indispensably 
obliged to mind his people before God, and to carry 
them ever upon his heart, so are they obliged to pray 
for their minister : " Pray for us," says the apostle, 
Heb. xiii. 18. " for we trust we have a good con- 
science in all things, willing to live honestly." To 
give weight to this advice, I shall lay before you a 
few considerations. And, 

(1.) Consider, ministers are not sufficient of them- 
selves in this work ; the work is great, weighty and 
important, and the difficulties are many ; and who 
is sufficient for it? Surely ministers are not ; for if 
the apostle said with justice of himself, "That he 
was not of himself sufficient to think any thing as 
he ought," 2 Cor. iii. 5. then much more may gos- 
pel ministers now-a-days own it to be so with them, 
and therefore all their sufficiency is onlv ©f God, 
from whom suitable and needful supplies should be 
sought. 

(2.) Consider that in their plenty and fulness you 
shall have plenty. They are indispensably obliged 
to lay out what they receive for you, to spend and be 
spent in the work and service of your faith ; and 
therefore it is your interest that they abound, since 
it is for your sake they labour; and the more so, if 
you be instrumental by your prayers, in procuring 
advantages and supplies for them. 

(3.) Consider that they are exposed to great ha- 
zards for your sake, and therefore you are to contri- 



28 AN IXTBODUCTOBY SERMON. 

by te your utmost to their assistance this way, where- 
in ^ou may be most helpful to them. They being 
made watchmen, do thereby become the butt of Sa- 
tan's malice ; and the more faithful they are, the 
more will he expose them, and seek their ruin. The 
enemy's principal design is sure to be against the 
watchman, because he prevents the surprising of his 
people by Satan, at least it is his business to do so ; 
and therefore no stone will be left unturned, in order 
to his ruin. 1. Satan will endeavour to lay him 
asleep, and make him turn secure, that he may neg- 
lect his post. 2. If he miss of this, he will endea- 
vour to fill him with disturbance and fear, that so he 
may be diverted from his duty, and made to quit his 
post. Or, 3. He will ply his corruptions, that he 
may, by attending to them, and striving against them, 
take him off from, or discourage him in his opposi- 
tion to those of others. 4, He will endeavour to 
blind his eyes by falsi appaaraoeas, that so he may 
give false alarms ; and this will weaken his credit, 
and make people not believe his warnings. 5. He 
will endeavour to amuse him with great appearances 
of danger where there is none ; that his eyes may 
turn off from those things wbieh may really endan- 
ger his flock. And, 6. He will endeavour to beget 
and cherish jealousies betwixt his people and him, 
whereby his warnings will be less regarded, and his 
liands be weakened, and his heart be discouraged. 
7. If these fail, he will endeavour to get him remo- 
ved ; if he see the gospel like to prove successful, 
then he will take care to find out ways to oblige the 
watchman to remove from his post. And, 8. If he 
fail of this, he will endeavour to kill him, either by 
multiplying troubles and griefs, or else by more di- 
rect methods, employing bis emissaries and servants 
to take away his life ; and this by God's permission, 
for the punishment of a people's sins, has proven 
successful. Surely these and a great many more 



AN INTRODUCTORY SERMON. 29 

methods, used by Satan, the wicked world, pretend- 
ed friends, and their own corruption, against the 
ministers of the gospel, and all upon the people's ac- 
count, should make them careful in praying to God 
in their behalf, that they may be saved from the at- 
tempts of all their spiritual adversaries, and may be 
made to grow in grace and gifts. Pray for much 
grace to your minister, that he may persuade, as 
knowing the terrors of the Lord ; that he may deal 
tenderly with you, as having himself had acquaint- 
ance wkh souLsickness on account of sin ; that he 
may take you to Jesus safely^ as having himself been 
with him ; that he may comfort you with the conso- 
lations wherewith he has been comforted of God. In 
fine, that he may speak, because he himself has not 
only believed, but experienced the work of grace up- 
on his own soul, as one that has tasted that sin is an 
evil and bitter thing, and has found that Christ is 
useful, is sufficient, is precious ; and that he may 
pray acceptably for you, as one that has found ac- 
ceptance in his own behalf. Pray likewise for gifts 
to him, knowledge in the mystery of God, and of 
Christ, and of faith ; that he may have much spirit- 
ual wisdom, zeal, boldness, and courage, to fit him 
for his work ; and withal, that the Lord may give 
a door of utterance. 

(4.) Consider, that a careful attendance to your 
duty, in holding up your minister's case, will be a 
great mean to promote love, mutual love betwixt you 
and him ; and this will help to break Satan's engines. 
Nothing contributes more to the furtherance and 
success of one's ministry in a place, than much love, 
and mutual kindness betwixt a minister and people; 
and no love so useful this way, as that which vents it- 
self in prayer for one another, and is cherished by 
this means. But, 

2. I intreat you may carefully attend ordinances, 
public, private, and secret ; and catechising, as the 
Lord shall give occasion. This will make us cheer- 

C 2 



m AN INTEOBUCTOUSr SERMOW. 

folly go about these duties, if we see you studying to 
make advantage of them : this will be profitable to 
you ; it will discourage our enemies $ it will rejoice 
our heart, and be a credit to religion. 

3. Any advantage you receive, be sure that ye at- 
tribute it entirely to God ; beware of placing it to 
the minister's, account, who is only the instrument j 
if you rob God of the glory, and give it to the instru- 
ment, you may by this provoke the Lord to blast 
your minister, and to withdraw from him his pre- 
sence; which will soon make you see, that it is not 
the minister that can do any thing. Give God his 
due, and so account of us as the servants of Christ, 
and the stewards of the mysteries of the gospel ; 
and when ye get any good by it, put it all to God's 
account ; bless him for it ; and let the instrument 
have an interest in your affections and prayers, that 
he may be further useful to you and others. 

4. Once more and we have done. Do not count 
us your enemies, if we tell you the truth ; we must 
by any means be free, in laying open your sins, and 
in carrying home the conviction of them to your con- 
sciences ; nor dare we gratify any, by holding our 
peace in this matter; for if we please men, then we 
are not the servants of Christ ; and if any soul die in 
Its sin by our silence, then we bring the blood of 
souls upon our own heads, and hazard our own souls. 
We are obliged, by the manifestation of the truth, 
to commend ourselves to consciences ; and if the 
more we love, the less we are loved, then God will 
require it at your hands. But whether you will hear, 
or whether you forbear, we must, as we shall give 
answer to the great Shepherd of the sheep, deal 
plainly with you. Consider but that one scripture, 
Lev. xix. 17. and ye will see reproof to be an act of 
great love, and that the neglect of it in God's account 
is hatred : u Thou shalt not fcite thy brother in thine 
heart. Thou shalt in any ways rebuke thy neigh- 
bour, and not suffer sin ugon him j" ©r, as the ragt 



AN INTRODUCTORY SEBMON. 31 

clause may be rendered, That thou hear not sin for 
him. Now, if you follow these advices, and if there 
be a single eye to God, and close dependence upon 
him, both in minister and people, mutual love and 
helpfulness, and a joint endeavour to promote the 
great design of the ministry, the glory of God in our 
own salvation, then our labour shall not be in vain, 
but shall be blessed with increase, and God, even our 
God, shall bless us. 



THE 

GREAT CONCERN 

OF 

SALVATION. 



FART I 



A DISCOVERY OF MAN'S NATURAL STATE J OR, THE 
GUILTY S1NJNER CONVJCTED. 

ROMANS iii. 23. 
For all have sinned and come short of the glory of God. 



HOEVER considers his present condition, will 
soon see, that his great business and chief concern 
lies in three important inquiries: "What have I 
done V 9 Jer. viii, 6. " What shall I do to be saved V 9 
Acts xvi. 30. « What shall I render to the Lord V 9 
Psal. cxvi. 12. — The answer of the first Mill make 
way for the second, and that will give occasion for 
the third. 

Though wise men have busied their heads, and 
toiled themselves with wearisome inquiries after 
happiness ; yet none of them could ever give men a 
satisfying answer to any of these three queries. 
But what they by their wisdom could not do, that 
God, in his infinite wisdom and unparalleled good- 
ness has done, to the satisfaction of all rational in- 
quirers, in the scriptures of truth. 

If it be inquired, What have we done ? our text 



THE GUILTY SINKER CONVICTED. S3 

answers, Ml men have sinned and coins short of the 
glory of God. If the question be put, What shall 
we do to he saved ? look Acts xvi. 31, and there we 
are bid « believe on the Lord Jesus Christ, and we 
shall be saved." In fine, if we ask, What shall we 
render to the Lord for his matchless and unparallel- 
ed favour to us, we may turn to Psal. cxvi. 13, and 
there we are told what to do, " I will take the cup 
of salvation, and call up©n the name of the Lord." 
And much to the same purpose is that of the prophet, 
Micah vi. 8. " He hath shewed thee, O man, what is 
good, and what doth the Lord require of thee, but to 
do justly, and to love raeiey, and to walk humbly 
with thy God?" 

h The great concernment of gospel-ministers lies m 
the second inquiry. It is our principal business to 
persuade men and women to believe on the name of 
the Lord Jesus Christ, to commend our blessed Ma- 
ker to poor sinners. But since we come not to call 
the righteous, but sinners to repentance, it is neces- 
sary we lay the foundation in a discovery of man's 
natural state. Before we offer Christ, we shall show 
you need him : before we tender mercy, we shall en- 
deavour to represent your misery : before you be 
called to repentance, we shall show you are sinners, 
who stand in need of repentance. And upon this ac- 
count we have made choice of the words now read, 
which do offer a fair occasion for a discovery of your 
sin, and of your misery on that account. 

We shall not spend time in considering the connec- 
tion of the words, which may perhaps afterwards 
fall more conveniently in our way. 

The text is a general assertion, in which all stand 
convicted of, and concluded under sin ; for, 

The persons to whom sin is attributed, are not some 
single persons, t© a seclusion of others, but all man- 
kind. It is not some degenerate wretches in the 
heathen world ; but all, Jew and Gentile, rich and 



34 THE GUILTY SINGER CONVICTED. 

poor, high and low, who have sinned and come short 
of the glory of God. 

It is not asserted of them, that they may sin, that 
they are fallible, and if artfully plied by a tempta- 
tion, may be taken off iheir feet ; but that they all 
are already involved in the guilt of sin, and have 
thereby come short of the glory of God. — The origi- 
nal word which is here rendered come short, is em- 
phaf teal ; it properly signifies to fall short of the 
mark one aims at, or to fall behind in a race, where- 
by the prize is lost. — Man in his first estate was in 
a fair way for glory : power he had to run the race, 
and the devil had no power to stop him in it; he had 
not such weights as we now are clogged with, and 
yet he fell short of the glory of God ; i. e. he lost 
that glory in the enjoyment of God, which he had so 
good a prospect of; he lost the image of God, which 
was his glory, given him- of God, with all the conse- 
quential advantages of it. 

We need not draw any doctrine from the words ; 
they themselves do express that which we design to 
insist upon. 

Boot. — « That all men and women, descending from 
Adam in an ordinary way, have sinned, and there- 
by come short of the glory of God." 

This doctrine, standing so clear in the words, su- 
persedes any further proof; and therefore we shall 
not spend time in producing other scriptures assert- 
ing the same thing. # 
Before we apply this truth, we shall, 
J. Premise a few propositions for clearing the way 
to the further explication of this great and momen- 
tous truth. 

II. We shall inquire what sin formally implies. 

III. Mention a property or two of it. 

IV. Inquire into the import of this all in the 
text 



THE GU1XTY SINNTR CONVICTED. S3 

V. Show what is implied in this expression, Come 
short of the glory of God. 

VI. Whence it is that all have sinned, and thereby 
eome short of the glory of God. 

Now of each of these in order. And, 

I. We shall premise a few propositions for clearing 
the way to what we further design in the explica- 
tion of this truth. The 

1st Proposition we offer to you is, That God is the 
absolute and independent Sovereign of the world. 
Men do often usurp an absolute power over their sub- 
jects, and claim a blind and unlimited obedience ; but 
they had need take heed they do not invade God's 
right, and that which is his strvweign prerogative. 
H**, and he only, is absolute Lord and King of the 
earth, as the Psalmist sings, in Psal. xlvii. 2, *• The 
Lord most high is terrible ; he is a great King over 
all the earth." And indeed he alone is fit to manage 
so great a province ; forasmuch as there is "none 
among the gods like unto him, neither are there any 
works like unto his," P^al Ixxxvi. 8. His claim is 
founded upon the excellency of his nature, Jer. x. 
6. 7. " Forasmuch as there is none like unto thee, 
O Lord, thou ^irt great, and thy name is great in 
might, who would not fear thee, O King of nations ? 
For to thee doth it appertain, forasmuch as there is 
Hone like unto thee :" And upon his creation of all 
things, " The Lord is a great King above all gods. 
The sea is his, and he made it," Psal. xcv. 3. 5. 
« O Jacob and Israel, thou art my servant, I have 
formed thee, thou art my servant. O Israel." Isa. 
xliv. 21. In fine, his preservation of all things, and 
the manifold mercies he loads his creatures with, do 
give him the noblest title to absolute dominion ; and 
his glorious perfections of wisdom, power, holiness, 
and justice, do not only fit him for it, but make his 
sway desirable to all who understand their own in- 
terest. 

2d. Take this proposition, God the absolute Sote- 



36 THE GI5IXTY SINNBK CONVICTED* 

reign of the ivorld has prescribed laws to all his crea- 
tures^ by which he governs them. Not to speak of 
these laws which he has given to the inanimate part 
of the creation, he has prescribed men their work, 
he has given them his laws, whereby they are indis- 
pensably obliged to live. " There is oae Lawgiver, 
who is able to save and to destroy," James i. 12. 
" The Lord is Judge, King, and Lawgiver/' Isa. 
xxxiii. 22. We are not in any thing left altogether 
arbitrary. He who has said to the sea, "Hitherto 
shalt thou come, and no further," has dealt so like- 
wise with man; he has limited him on every hand 
by his holy laws, the ineontestible statutes of hea- 
ven. We ara obliged to eat, drink, sleep, converse 
and do every thing by rule : God has set us our 
bounds as to all these things, and thither should we 
come, and no further. Indeed, these limits God has 
set us are not such as he sets to the waves of the tu- 
multuous sea : no, he deals with us in a way suited 
to our nature ; he has set such limits as none can 
pass, till they act in direct contradiction to their ve- 
ry natures, tili they abandon a due consideration of 
that wherein their greatest concern and chiefcst in- 
terest lies ; as will appear plain enough from that 
which we offer, in the 

3d Place, for clearing the way, That the great 
Lawgiver of the world has annexed rewards and 
punishments to those laws he has made. The autho- 
rity of God is a tender point indeed. ; He has said, 
«• he will not give his glory to another," and there- 
fore he has taken care to guard the laws he has 
made with suitable rewards and punishments. God 
indeed is not obliged to give man any further reward 
for his obedience, than what flows from the obedience 
itself, which is sufficient to be a reward to itself; 
for " in keeping God's commands there is great re- 
ward,'* Psal. xix. 11. But such is his matchless and 
unbounded goodness, that he proposed no less reward 
of obedience than eternal life $ a reward suitable not 



T&& GUILTY StNNER COXVICTU. 57 

to man's obedience, which deserves no such thing, 
but to the bounty of the giver. On the other hand, 
again, he has annexed a dreadful penalty to his laws, 
break them we may if we will ; for God has no* 
made it impossible we should ; but if we do, then the 
heavy eurse of God will follow us, " Cursed is eve- 
ry one that continueth not in all things written in the 
book of the law to do them." The same mouth that 
pronounced the law, pronounces the curse. Gal iii. 
10. And we know, whom he curses they are cursed, 
and whom he blesseth they are blessed indeed. 

kill. These laws, which God hath given us to walk 
by, hare a fourfold property mentioned by the apos- 
tle, Horn. vii. 12. " Wherefore the law is holy, and 
the commandment holy, just, and good; 55 and, ter. 
1*. «« We know that the law is spiritual, but I am 
carnal, sold under sin." 

1. We say, it is holy ; the law of God is thd exact 
transcript of the holy will of God. There is nothing 
in it disagreeable to, or unworthy of the holy God, 
who always acts like himself, and is of purer eyes 
than to behold iniquity, or look upon sin. 

2. It h just. It is the very measure of all jus- 
tice among men. It is a law that gives God his due 
and man his ; nay, man has no right or property in, 
or title to, any thing but from this law. What this 
makes his, is so, and no more can justly be claimed. 

3. It is good. It is not a law made to gratify the 
lusts of an earth-worm ; it is not a law made without 
regard to the advantage of those who live under it : 
but Giid, in framing his law, has exactly considered 
what might be for man's good, both in time and eter- 
nity ; and has, in matchless goodness and infinite wis- 
dom, ordered the mutter so, that duty and interest go 
ever together, and a man can never act against his 
duty, hut he wrongs his real interest,, even ahslraet- 

from the consideration of future rewards and 
punishments ia another life. 

B 



33 THE GUILTY SINNER CONVICTED. 

4. The law is spiritual. It is not such a law as h 
prescribed by man, which only reaches the outward 
man ; no, ii is spiritual, reaching to the soul and all 
its inward actings. It prescribes bounds to the spi- 
rits of men, obliging them to inward obedience and 
conformity to it in their motions, inclinations, and 
affections ; not a thought, nay, nor the circumstance 
of a thought, but falls under this spiritual and ex- 
tensive law, which made the Psalmist say, " I have 
seen an end of all perfection, but thy commandment 
is exceeding broad." Psal. cxix. 96. 

The way being thus cleared, we shall now, in the 

Second Place, show you what sin is. Sin, which 
is here charged upon all, properly and formally irtir 
ports, 

1. A want of conformity to the law, of which we 
have been discoursing. The law requires and en- 
joins duty. It obliges us not only to actions so and 
so qualified, but to have a right principle of action; 
it not only enjoins holy thoughts, holy words, and 
holy actions, but moreover it requires that the very 
frame and temper of our hearts be holy j and when 
we fall short of this, then we sin. That the law obli- 
ges us, as to the frame of our heart, is plain, since 
It requires that the tree be good as well as the fruit ; 
that the worship and service we perform to God be 
with the whole strength, soul and heart. 

%. Sin imports a transgression of the law, for « sin 
is a transgression of tht: law/* 1 John iii. 4. Indeed, 
when transgression is taken in a large sense, it com- 
prehends all sin ; but it may be, and is frequently 
restricted to actual sins, and sins of commission ; as 
the former branch of the description is to original 
sin, and sins of omission. Sin is an opposition to the 
law of God. God bids do, arise, work; — man trans- 
gresses, breaks the command, and sits still idle. God 
forbids such and such sinful actions — man does them 
in opposition to the command of Gtd, which flows 



THE GUILTY SINNER CONVICTED. ' 39 

from a contempt of God's authority ; so that we may 
say, 

3, That eyery sin implies, in its formal nature* 
contempt of God* as that which is its source. Sin 
flows from a secret enmity of heart against the Al- 
mighty, and, therefore, carries in it high contempt 
of him. It may be, men are so blind that they can- 
not discern any such thing in it ; hut God makes 
breaking the law, and despising or contemning the 
law, to be all one. Amos ii. 4. " Thus saith the 
Lord, For three transgressions of Judah, and for 
four, I will not turn away the punishment thereof, 
because they have despised the law of the Lord, and 
have not kept his commandments, and their lies 
caused them to err, after the which their fathers 
have walked. 55 Sin, in most men's eyes, is a barm- 
less thing; but how far otherwise would it be if its 
nature were seen in a just light by the eye of faith 5 
if we saw it trampling upon God's authority, good- 
ness, and holiness, and even endeavouring, as it were 
to ungod him. 

But that ye may further understand what sin Is, 
we shall, in the 

Third Place, mention a twofold inseparable pro- 
perty, or adjunct of sm, with which it is ever attend- 
ed. And, 

1. Sin is the defilement of the soul; sin is a filthy 
thing. The beauty, the glory of man, consists in his 
conformity to the holy aud pure law of God, and in 
as far as he deviates from that, in so far is he defiled 
and polluted. Every sin hath a Satan in it, and robs 
the soul of its beauty, occasions a sort of loathsome- 
ness, whereby in the eyes of God, and even of itself, 
it becomes, ugly and abominable ; it is the abomina- 
ble thing which God hates. " Oh, do not this abomi- 
nable thing that I hate/' saith the Lord, Jer. xliv. 
&. The natural state of man is upon the account oT 

is filthiness, compared to a wretched infant that 



40 THE GUIXTY tlKKlfitl ©OtfVICEED. 

is east out, "in all its natural pollutions," Ezek. xVi. 
and to every thing else that is filthy, to puddle, mire, 
and dirt, and (o a menstruous cloth ; hut yet all of 
them are not sufficient to give a just idea of Its fil- 
thiaess. 

2. Sin, as it is attended with j£K7«, so it is attended 
with guilt. It makes the sinner guilty ; it obliges 
him to undergo the penalty which God hath annexed 
to his law ; it carries ever along with it a title to the 
eurse of God. When the law of God is considered 
as that which represents his holiness a»d spotless pu- 
rity, whereby it becomes the measure and standard 
of all beauty, glory, and purity to us \ then sin, as it 
stands opposed to it in this respect, is looked upon as 
a stain, a blot, a defilement : but as the law of God 
oarries on it the impression of his royal authority, the 
breach of it binds over to just punishment for the 
reparation ef the honour of that contemned autho- 
rity. 

Thus we see what it is that all men are charged 
with. God here lays home to them a breach of the 
Jaw, represents them as condemned and guilty, de- 
formed and defiled ereaiur»§. *< All men have sin- 
Bed :" every one has broken the holy, just, good, andL 
spiritual law of the great Sovereign of the world ; 
all are guilty of a contempt of his authority, all are 
defiled with that abominable thing which his soul 
hates. J>,st any oae should take occasion to clear 
himself, and say, O I am not the person spoken of, I 
never contemned God, I never defiled myself, and so 
I am not guilty of that which is charged upon man- 
kind. Lest any should say, I am clean, God has put 
a bar upon this door, by extending the charge to all 
without exception. 

And so I come, in the 

Fourth Place, to inquire into the import of this 
universal particle all in my ttxt ; and it imports, 

i$tf That persons of all ages are involved in the 



THE GAIETY SINNER CONVICTED 41 

same common misery. Young and old have sinned. 
The suckling upon the breast, as well as the old man 
that is stooping into the grave. None needs envy 
another— The old man needs not envy the innoceney 
of the infant of days, for the youngest carries as 
much sin into the world as renders it ugly, deformed, 
and guilty. Indeed there are who have not sinned at 
the rate that others have done. Children have not 
sinned ^ after the similitude of Adam's transgres- 
sion.' 5 Rom. v. li. Their age would not allow 
them ; but sin enough they have derived to them 
from Adam, to damn, to defile them. 

2d. Persons of nil professions, Jew and Gentile* 
whatever their religious profession be. This evil ia 
not confined to those of one religion, but is extended 
to all : the apostle sums up all mankind, as to reli- 
gion, under two head?, Jew and Gentile ; and at 
large in the foregoing part of this epistle, proves 
them both to be sinners. 

3d. Jill ranks of persons, high and low, rich and 
poor. This is not an evil of whieh the prince can 
free, himself more than the peasant. Those who 
may be shining in glittering apparel are upon this ac- 
count v?Ie and jfiithy as the toad they cannot endure 
to look upon : those who may condemn or absolve 
others, may themselves be under a sentence of con- 
demnation ; nay, it really is so with all those who 
are not saved from their sins. Even these very 
men who have sometimes forgot themselves so far, 
us to advance themselves above the Jaws, are yet not 
only subject to God's law, but lying under an 
obligation to punishment on account of their breach- 
es of this holy, just, and good law. 

4. Persons in all generations are guilty. It was 
r«ot only some poor wretches in the old world which 
God swept off the face of the earth by a flood, that 
have sinned, but persons of all ages, ranks, qualities* 
in all generations. There is not one exception amoog 



I 
42 THE GUILTS SINNER C0NVICTEI*. 



all the natural descendants of Adam, man or wo 
nmii, great nor small, rich nor poor, king nor beggar, 
all have sinned, from the greatest to the least. None 
ean justly upbraid another with what he has done in 
Biatter, since all are in the provocation: Ml have 
$inned and come short of the glory of God. 

And this leads us to that which we did, in the next 
place, propose to discourse of to you, viz. 

Fifth, The import of this coming short of the glo* 
ry of God. And this takes in or implies, 

1st, That man has fallen short of that glory which 
he had by the conformity of his nature to God* Man 
is said, 1 Cor. xi. 7. to be « the image and glory of 
God ;'* and indeed so was he in his first and best 
©State. O what of God was there in innocent Adam J 
A mind full of light; how wonderfully did it repre- 
sent that God who is light, and in whom there is na 
darkness at all ! A pure soul, the exact transcript 
of the divine purity ! The rest of the creatures had 
in them some darker representations of the glory of 
God's wisdom and power, but only man, of all the 
creatures in the lower world, was capable to repre- 
sent the holiness, righteousness* and purity, and other 
rational perfections, of the ever-blessed Deity ; and* 
upon this account man was 4i the glory of God." 
God, as it were, gloried in him as the master-pieee 
of the visible creation, in whom alone more of God 
*was to be seen than in all therest beside. This, man 
lias now lost ; he has fallen short of the beauty and 
glory which made him « the glory of God." 

2d. Man has lost the glory he had, as he was the 
deputy of the great God in this lower world. He was 
»iad# lord of God's hand-works upon earth : and all 
ithe creatures in it paid their homage to him, when 
they came and received their names from Slim in pa- 
radise : but now the « crown is fallen from his head ?' 
he has come short of this glory $ the creatures re- 
fuse subjection 1q him, 



< 



THE GTJILTF 0INNEB COtfVICTEB, fco 

3d, Man is come short of the glory he had in the 
enjoyment of God in paradise. It was man's glory, 
honour and happiness, to be allowed a more than or- 
dinary familiarity with God. God and Adam eon- 
versed together in paradise. He was allowed the 
company of God ; that made his state happy indeed. 
What eould man want, while the all-suffieient God 
kept up so close, so blessed and comfortable a famil- 
iarity with him, and daily loaded him with his fa- 
vours ? But this he has come short of. 

4Wi. Man has come short of that glory he had the 
prospect of . God set him fairly on the way, and did 
furnish him sufficiently for a journey to eternal, un- 
changeable, never-fading glory ; but this he has come 
short of; and this indeed follows natively upon the 
former. This is indeed much, but we conceive this 
is not all that the expression has in it : nay, certain- 
ly there is more in it ; this falling short, though it 
i)\ny seems to point at the negative, yet certainly it 
takes in the positive ; and we therefore say, that this 
expression, in the 

5th Place, implies not only man's less of his ori- 
ginal beauty and glory, in a conformity to the image 
of God, but that he has fallen in the mire, and is de- 
filed in sin. He who sometime aday was the image 
and glory of God, is now more filthy than the ground 
he treads o», than the mire of the street, than the 
loathsome toad. 

6th. Not only has*he lost the dominion he had, but 
he has become a slave to sin. He who sometime a- 
day looked like a god in the world, is now debased 
down to hell. He to whom the creatures once veil- 
ed as to their sovereign, now daily stands in danger 
of his life by them, and lies open to the insults of the 
meanest of them. 

7th. Not only has he lost the sweet and soul-ra- 
vishing communion he had with God, but now he is, 
as it were, scarce capable to look toward Mm; thv 



&& THE GUILTY SINGER CONVICTEBr 

sight of God, which once was his life, is now to him 
as death. , 

8th. Not only has man forfeited his title to future 
happiness, but, which is worse, he is by sin entitled 
to future, eternal, inconceivable misery and wo. A 
dreadful coming short this is indeed. From liovy high 
a hope, into what an inconceivable abyss of misery 
and wo, is poor man fallen by sin ! " The erown is 
fallen from his head/ 5 He was a little hence all 
beauty, glory, excellency, and comeliness ; but now, 
alas ! we may groan out an Ichabod over him ! where 
is the glory ? 

We come now, in the 

Sixth Place, to inquire into the source and spring 
of all this misery and wo. How and whence is it 
that all are involved in the guilt of sin j and that this 
sad and afflicting calamity flows ? 

1st. From the guilt of Adam 9 s first sin. Adam by 
the holy, wise, just* and good appointment of God, 
stood in the room of all his posterity. Had he stood, 
in him we all had stood, and retained the innocency 
and integrity of our natures, the favour, love, and 
kindness of heaven 5 but he falling into sin, in him 
we all sinned; and by the disobedience of this one 
man, we all were made sinners ; as the apostle doth 
at large discourse, Rom. v. from the 12th verse, and 
downwards. This, this, is the poisoned spring 
whence all our sin, all our sorrow and misery flows. 

2d. This flows from the natural depravity of the 
mind of man, that is transmitted to us from our 
progenitors. " We are shapen in iniquity, and in 
sin did our mother conceive us." We received a fa- 
tal wramp when first formed in the womb, as the 
Psalmist complains, Psal. li. 5. And indeed there is 
none can bring a clean thing out of an unclean. 
Our infected parents transfer to us the infection of 
sin. Sin runs in our blood, and our natures have a 
natural inclination to « evil, only to evil, and that 
eontinually," Gea. vi. 5. 



N 



>fK£ GUILT? SINX£U CONVICTED, *4» 

&d, This flows from abounding temptations. As 
^pur hearts are wicked, and set only on evil ; so every 
thing, in this present disorder on account of sin, is 
suited to carry on the infection. The creatures, by 
reason of -Bin, are made subject to vanity. They are 
made subservient to the lusts of men ; the devil and 
our corrupt hearts daily abuse them to this end ; and 
by these means it is that all men have sinned, aad 
thereby come short of the glory of God. 

The application is that which we principally de- 
signed in the choice of this subject; and therefore 
we have but named things in the doctrinal part. And 
now we come to improve the whole. 

That which we design chiefly in the improvement 
of this, is an use of conviction. Some days ago, wc 
came to you proclaiming the grace, mercy, and lov« 
of God, in Christ Jesus ; now we ceme to accuse you 
$s guilty of sin. The design of our doing go is in- 
deed the advancement ©f the glory of Christ, and in 
him of the grace and mercy of the Lord God. But 
•u.r present work in iiself is such, as doth not in its 
o\vn nature look that way, though, by the infinite 
wisdom and goodness of God, it be made subservient 
thereunto. 

" You are all here present before the Lord, to hear 
what God the Lord will speak unto you j" and, as 
Ebud said to Eglon, King of Moab, so we say to you, 
" We have a message from God to you." Judges iii. 
20. A sad message, not much unlike to. that which 
Ehud brought to Eglon, a message of death. We 
come this day to you, to implead you in Gcd's name 
as guilty of sin. The message is not to some parti- 
cular gross offenders, but to every soul now present 
before the Lord ; to the child, to the young man* 
and maid, to those of riper years, and to them who 
are old, and stoop uodcr the weight of many years. 

" In the name, and at the instance of the greaf, 
the terrible God, the King, the Lord of hosts/' whose 






46 THE GUILTY SIXNBB CONVICTED. 

name is dreadful among the Heathen, Mai. i. 14, 
<< that eonfirmeth the word of his servants, and per- 
formeth the counsel of his messengers. 95 Isa. xliv. 
%6. we are to implead, impeach, and accuse, every 
soul here present, as guilty of sin. Hitherto we 
have spoken in the genera?, which, it may be, has 
been no better to you, than Nathan's parable to Da- 
vid. It may be some of you have been saying, that 
the sou! that has sinned has deservedly fallen short 
of the glory of God, and fallen under the wrath of 
God: but now what we said before in general, we 
eome to say in particular to every one of you, as Na- 
than did to David, ** Thou art the man, thou art the 
woman, thou art the child, the young man, or the 
maid, who hast sinned, and thereby come short of 
the glory of God." 

Now, that we may be successful in this work, and 
bring you, if possible, to understand your state and 
condition, we shall, 

First, Mead and open, as it were, the charge and 
indictment, we do in God's name bring against you. 

Secondly* Lead witnesses, whereby we shall prove 
it against you all in general. 

Thirdly* Endeavour particularly oy arguments to 
make our charge good, 1st, Jlgainst children and 
young men; 2d, Jlgainst those of a middle age ; and 
3d, Against old men and women. This we shall do, 
as it were, by taking you to the places, the compa- 
nies, and occasions, where you have sinned, and in- 
curred the guilt now charged on you. 

Fourthly, Show what satisfaction our great Lord 
demands against such traitors. 

Fifthly 9 What reason he has to require it, And 
then, 

Sixthly, Endeavour to represent to you your mise- 
ry upon this account. 

First, The charge xve lay against you, is not some 
petty, some small misdemeanor, that may be atoned 



THE GUILTY SINNER CONVICTED. 47 

for by a bare acknowledgement, by some pitiful mock, 
God have mercy upon me. No j the charge draws 
deep, it is no less than that of sin, sin against the 
great Sovereign of the world. Ye all have sinned. 
O ! if ye knew what a world of evil is in that cursed 
thing, sin ! When we say, Ye have sinned, you are 
ready to say, O ! we know that well enough. Is this 
all ye have to say ? 'When we heard of such a dread- 
ful thing as a charge and indictment in the name of 
God against us ; when we heard of leading witnesses, 
and all the other parts of a trial, we did apprehend 
there was some terrible thing a-coming, some dread- 
ful unheard of evil to be laid home to our door ; but 
now we find there is nothing said against us, but only 
that we are sinners, and who will deny this ? who 
knows it not ? and this is but the common lot, « God 
be merciful to us," we are all sinners ; and there 
the repentance of most is done ; their sores are heal- 
ed, and they can live, and it may be die, without any 
fear in this case : such light apprehensions have 
most part, of sin. 

These, these, it may be, are the apprehensions of 
not a few of you, upon hearing the charge : but if 
there be not blind minds, shut eyes, deaf ears, and 
dreadfully bard hearts amongst us, ere all be done, 
some of you will, it may be, change your minds, and 
think this a very dreadful and heavy charge. If God 
would now concur by his Spirit, and enable us to 
manage our work to purpose, if he would let out the 
convincing influences of his Spirit, the weight of 
this charge would press you so as to make your hearts 
fail and sink within you. 

Sin is an ordinary word, a little word, and most 
men do apprehend that there is but little in it : but 
mistake it not ; there is much in it, more than an- 
gels or men can ever discover, or fully unfold. Yet 
that all this that we have said may not seem a ground- 
less allegation, I shall* 1st, Set up to you some glass- 



48 THE ©UIJLTX SlNJSEil CONVICTED* 

es, wherein you may get a view of sin's ugly face ; 
or I shall, as Balak did to Balaam, take you to sue!* 
places, where you may get a sight of its formidable 
nature* ptwer, and malignity. 2dly, I shall tell you 
of some dreadful and monstrous evils that are lodg- 
ed in every sin, the least idle thought or word. And* 
Sdly, I shall mention some killing aggravations thut 
your sins are clothed with, that put an accent upon 
them, and enhance their guilt. And this will let you 
see thft great evil of sin ; this will open your indict- 
ment. 

1st, We shall give you some prospects of sin. It 
may be, many of you do think very little of sin ; 
bat here I desire you to come and look at it. 

1. In the glass of God's law. See the holy, the 
high and exalted God, exhibiting his mind and will in 
two tables, tables containing safe, good, holy, just, 
spiritual; and every way advantageous rules, for 
that creature whom God has taken so distinguishing 
and particular a cars of, Well, what shall we nee 
of sin here ? O here, you may see sin breaking, nay 
dashing to pieces, these two tables, in a worse sense 
than Moses did, Exod. xxxii. ±9. Every sin, the 
least sin, throws them both to the groufM ; for, as 
the apostle James telis us, *• Whosoever shall keep 
the whole law, and yet oifend m one point, he is guilty 
of all." James ii. 19. Is it a small tiling to -you to 




piv. 

but if yet ye will not see the cursed nature of sin, 

then we bid you, iu the 

2d place, take a view of it in the nature of the 
great God 9 the seat of all majesty, glory, beauty, 
and excellency; aied if you look at it here, O how 
ugly will it appear ! Nothing in all the world is contra- 
ry and opposite to the nature of God, but sin. The 
Bseane&t, the most apparently deformed creature in 



T&E GUILTY SIKTSER CONVICTED, 49 

the world, Ihe toad, the crawling insect, carries in 
its nature nothing really opposite to the nature of 
God ; sin, only sin, stands in opposition to him. This 
he cannot dwell with: "Evil shall not dwell with 
him, nor sinners stand in his sight." Such is that 
abhorrence that God has at sin, that, when he speaks 
of it, his heart as it were rises against it, * Oh der' 
not that abominable thing which I hate!' 5 in that 
forecitrd Jer. xliv. 4. And if yet ye will not see its 
sinfulness, I will take you where you may see more 
of it. Go take a view of it, 

0. In the threatinings of the laiv 9 and see there 
what estimate God puts on it, and what a thing it is. 
A5* the power of heaven, the anger, the fury, the ven- 
geance of God, all are levelled at the head of sin. 
Take but one instance for all, in that 7th of Joshua ; 
there a people accustomed to victory turn their back 
before the enemy, fall a prey to a people devoted to 
destruction ; nay, moreover, God, in the 12th verse, 
calls all the people accursed, and tells, they cannot 
stand before the enemy, " neither will I be with you 
any more," says he. Why ? what is the matter ? 
wherefore is the heat of ail this anger ? what mean- 
eth this vengeance? The matter was, there was a 
sin committed; Achan had taken some of the spoil of 
the enemy. Thus you see, one sin makes God 
breathe out threatenings against a whole nation. In 
fine, look through the book of God, and there you 
shall see one threatening big with temporal, another 
with eternal plagues ; one full of external, another of 
internal and spiritual woes; and all as it were level- 
led at the head of sin. And is that a small matter 
which never fails to set out all the vengeance of hea- 
ven against the person that is guilty of it ? But yet 
this is not all : you may see more, if ye look at it) 

4. In thejudgments of God that are abroad in the 
earth. Look we to one nation, there we shall see 
thousands falling before the avenging enemy, the 

E 



50 THE GUILTY SINNER COSTVICtEU. 

sword glutted as it were with blood ; men who a little 
before were possessed of wisdom, courage, and all 
those endowments which serve to enhance the worth 
of the sons of men, are here laid heaps upon heaps: 
Go we to another, there we shall see no fewer car- 
ried off by sickness and diseases^ and all wearing out 
by time. Go to church yards, and see what vast 
havoc these do make ; there you may see the rub- 
bish of many generations laid heaps upon heaps. 
Well, see you nothing of sin in all this? What 
thitik you of all these lamentable evils, miseries, and 
woes? Why, see you nothing of sin in them all? 
Sure you are blind if you do not. I ask you, as Je- 
hu did when he saw the dead sons of Ahab, 2 Kings 
x. 9. " Who slew all these ?" Who brought all 
these sons of pride, who not long ago were strangely 
ruffling it out in the light of warlike glory, down to 
the sides of the pit ? who filled your church-yards 
with heaps upon heaps, fathers and sons, high and 
low, rich and poor, of all sexes, ranks, ages, and de- 
grees ? Surely sin hath done this ; for as " by one 
man sin entered into the world, and death by sin ; 
and so death passed upon all men, for that all have 
sinned." Rom. v. 12. But if still you will look up- 
on sin as a small and light thing, we have yet ano- 
ther glass wherein you may have a further sight of 
it. 

5. Enter the house of a soul under trouble of con- 
science; look at a Heman, and you shall hear him 
making a heavy moan in that 88th psalm $ there you 
see a man that has a soul full of trouble, oppressed 
with all the waves and billows of the wrath of God, 
almost distracted with the terrors of God. Now, if 
you saw one in this case crying out in anguish of spi- 
rit, nay, it may be, tearing himself \ beating his breast 9 
ask him the reason of all this distress, he will tell 
you, that it is sin that has done all this. He has no 
rest in his bones for ills that he has done, PaaL 



THE GTJTLTY SINNER CONVICTED. 51 

xxxv'ii. 3 And if yet ye have not seen enough of 
the sinfulness and evil of sin, I shall give you ano- 
ther prospect of it, 

6. In the hateful, monstrous, and enormous crimes, 
that are committed in the world. Some sins there arc 
which hring along with them infamy and disgrace, 
even before men. Human nature, as corrupt as it is, 
shrinks at some sins, they carry in them such an evi- 
dent contrariety to the faint remains of natural light. 
Sins there are, which, as the apostle says, 1 Cor. v. 
1. *? are not so much as named among the Gentiles." 
Now, if a man be guilty of any of these crying abomi- 
nations, these crimson sins, then he becomes odious 
to the world. Call a man a murderer, an incestuous 
person, an abuser of his parents, or the like, every 
sober person will flee from, and shun as a pest, the 
company of such an one. But why ? what is the mat- 
ter? what is there so odious in these crimes, that 
every one flees from the person guilty of them ? there 
is sin in them, and hence it is they are so hateful; 
and the only thing that distinguished these from 
others, is, that they have different circumstantial ag- 
gravations: for in the nature of sin they all do agree, 
the least and the greatest; the least sin strikes at the 
holy law of God, contemns the authority of the great 
and supreme Lawgiver, as well as the greatest doth, 
And if sin be so odious when you get a fuller view of 
it, as it were, in these large, these great and crying 
provocations, it is no less so when it is less perceptible 
in these sins which quadrate better with our vitiated 
and corrupted natures ; for indeed the difference 
among sins, as to greater and less, lies not so much 
in the nature of the sins, as in their different respects 
to our understanding, arising from the objects about 
which they are conversant. But, if after all these 
views of sin, your eyes are so blinded that you can- 
not see it, then come take a view of it, 

7, In the case of the damned. Here, here you 



52 THE GU1XTY SINNER CONVICTED. 

may have a strange* an heart-affecting view of sin's 
ugb face. See the poor wretches lying in bundles, 
boiling eternally in that stream of brimstone, roaring 
uncler the iritolerable, and yet eternal anguish of their 
spirits ! Take a survey of them in this lamentable 
posture. If you should see some hundreds of men, 
women, and children, all thrown alive into burning 
pitch or melted lead, would not this present you with 
a sad scene of misery and wo ? Would not this be a 
dismal sight"? Indeed it would be so. But all this 
is nothing to the unspeakable misery of the devils 
and damned, who have fallen into the hands of the 
lining and sin-revenging God, and are laid in chains 
of massy and thick darkness, eternally depressed and 
sunk into the bottomless depth of the wrath of God, 
and choked with the steam of that lake of fire and 
brimstone ; and have every faculty of their soul, eve- 
ry joint of their body, brimfull of the fury of the 
eternal God : — Behold, ami wonder at\his terrible 
aiwl astonishing sight ; and in this take a view of sin. 
Were hell oow opened, and saw you the damned 
in chains of darkness, and if you heard their dread- 
ful yelling, and found the steam of the bottomless 
pit, ye would then m every sense get some discovery 
of sin. It is only sin that has kindled that dreadful 
and inextinguishable fire of wrath, and cast the dam- 
ned into it; and it is sin that holds them there, and 
torments them there. If you had but a just impres- 
sion of these things, how hateful would sin be to you ? 
And if, after all that has been said, you still imagine 
that sin is not so bad as we would represent it, then 
come once more, and take a view of it, 

8. In the sufferings of Christ. Here is a glass, 
O, criminals ! wherein you may see your own face. 
You think it a little thing that you have sinned ; nay, 
it may be, you roll sin « as a sweet morsel under 
your tongues. 55 But come here, and see what a thing 
it is which you thus dreadfully mistake } Come se^e 



THE GUILTY SINNER CONVICTED. 5$ 

it holding the sword ; O strange ! nay more, thrust- 
ing it into Christ's side I — Here, sinners, is a sight 
that made the earth to tremble, and the sun to hide 
his face, as we see, Matthew xxvii. 51. Luke xxiii. 
45. In this glass you may see, (1.) What God's 
thoughts of sin are. So highly opposite to his na- 
ture is it, that the bowels of affection he had to the 
Son of his love, whom he so highly honoured, when 
the voice came from the excellent glory, saying, 
" This is my beloved Son, in whom I am well plea- 
sed," were not able to hold up the hand of inexora- 
ble justice from striking at /um, nay, striking him 
dead, for the sin of the elect world. Would not that 
be a great proof, think ye, of the aversion of a parent 
to any thing, if he would rather choose to slay his 
son, nay, his only son, his son whom he loved most 
tenderly, than it should escape a mark of his dis- 
pleasure ? (2.) Here you may see more of the pol- 
lution of sin than any where else. Never was there 
any thing that gave so just apprehensions of the 
stain of sin, as the death of Christ. An ingrained 
pollution it must indeed be, if no less will wash it 
out than the Mood of God. (3.) Here is a dreadful 
evidence of the power of sin. Never did this more 
appear, than when it blinded the eyes of the degene- 
rate sons of men, so far that they could not discern 
" the glory of the only-begotten of the Father, who 
was so full of grace and truth," whose divine nature 
daily beamed, as it were, through that of his human, 
in miraculous operations, works, and words, which 
none but God could do, but God could speak. And 
no less was the power of sin seen, when it hurried 
men headlong into that heaven-daring pitch of im- 
piety, to imbrue their hands in the blood of God. O 
sinners ! would you see what sin is ? look at it with 
its hands reeking in the gore and blood of God, and 
tell what you think of it* 
But it is like, some of you may say, What is this 

E % 



84 »the cn&mry sinner convicteb. 

to the purpose ? This is not the sin we are guilty of. 
"We have never imbrued ©ur hands in the blood of 
God, and so herein we cannot see our crimes. — This 
makes nothing to that which now you are doing, the 
unfolding the heinous nature of that crime you now 
implead us as guilty of before God. To this we an- 
swer, 

(1.) Should we grant what is alledged as to your 
innocency in this matter, to be true, yet herein there 
is much of the nature of your sin to be seen, since 
it partakes of the common nature of sin, with that of 
the murder of God ; and since it is every way equal 
to, if not that very same, against which, God did evi- 
dence his hatred in so wonderful a manner, in the 
death of his only-begotten Son, whom "he spared 
not, but gave to the death, when he laid on him the 
iniquity of the elect world." But, 

(2.) We say, that very sin lies at your door, O 
siuners ! and if you deny it, 1 would only ask you one 
question, Dare you hold up your faces, and in the 
sight of God say, that you did receive Jesus Christ 
the first time ever there was an offer of him made to 
you ? If not, then you are guilty in that you prac- 
tically say, that the putting him to death was no 
crime. You, by your practice, bear witness to, or as- 
sert the justice of the Jews quarrel, and bring the 
blood of God upon your head : and therefore in their 
crimes you may see your own. All the world, to 
whom the gospel-report comes, must either he for 
or against the Jews in their prosecution of him ; and 
ro otherwise can we give testimony against them, 
but by believing the gospel-report of him, that he 
was indeed the Son of God, the Saviour of the world. 
In so far as we refuse a compliance with this, in as 
far are we guilty of the death of Christ j for unbe- 
lief subscribes the Jews charge against the Son. of 
God, and asserts him an impostor. 

(3.) Either you are idimevs or mbd&vers; if 



THE GUILTY SINNER CONVICTED, 55 

believers, then it was for your very sins that Christ 
was killed — it was for your iniquities he was bruised : 
"Blithe was wounded for your transgressions, he 
was bruised for our iniquities ; the chastisement of 
our peace was upon biru, and with his stripes we are 
healed. All we like lost sheep have gone astray : 
we have turned every one to his own way, and the 
Lord hath laid on hiai the iniquity of us all," saith 
the prophet in the name of ail the elect. Isa. liii. 5, 6. 
If you be unbelievers, then you do not believe the 
witness that Christ gave of himself, that he is the 
Son of God; and therefore do practically declare him 
an impostor, and worthy of death* and so may say of 
yourselves, with respect to the Jews' cruelty, that 
when they condemned him, they had your consent to 
what they did. 

Now. what think ye, O criminals ! when we have, 
in these eight different glasses, given you a prospect 
of the crime we implead you ef ? Is it not a fearful 
onel- If you be not strangely stupided, sure you 
must own it so. But lest there should be any so 
blind, as not to discern what it is we accuse them of, 
we shall, 

2dly 9 Proceed to mention some great evils that are 
all implied in the least sin, in every provocation. 
This charge which we intend against you is no mean 
thing. For, 

1. It has atheism in it. An atheist, who denies 
the being of a God, is a monster in nature ; a crea- 
ture so extremely degenerate, that some have doubt- 
ed, whether there ever was. or could be, any of the 
sons of Adam so debauched as in principle to avouch 
this monstrous untruth. But there are practical 
atheists, such as the apo?t!e mentions and character- 
iscth, Tit. i. 16. «< who profess to know God, but in 
works deny him, being abominable and disobedient 'f 9 
or as it is in the first language, " Children of unper- 
suasioiij or unpersuadable, and to every good work 



56 THE GUILTY SINNER CONVICTED 

reprobate." That there are such, none can deny, 
since every sinner is in some sort such, for every sin 
has atheism in it. In the l^th and 53d psalms, we 
have a description of the natural state of man ; and 
look to the spring of all the impieties, ver. I. «' The 
fool hath said in his heart, There is no God ;" and 
then a train of lamentable practical impieties fol- 
lows ; « they are corrupt, they have done abomina- 
ble works, there is none that do good." The Psalm- 
ist doth not there discourse of some profligate wretch- 
es among the Jews, or of the Gentiles who knew not 
God, but of the whole race of Adam, Jew and Gen- 
tile, as the apostle proves, in the 10th, 11th and 12th 
verses of this chapter, wherein our text lies, when 
he adduces testimonies from this psalm, to prove all 
and every one to have sinned and come short of the 
glory of God. And indeed the thing proves itself. 
What ! do not we deny his sovereignty, when we vi- 
olate his laws ? Do not we deny and disgrace his 
holiness, when we cast our filth before his face? 
And we disparage his wisdom, when we set up our 
own will as the rule and guide of our actions. We 
deny his sufficiency, when we profess that we find 
more in sin, or in the creature, than in him. In fiae, 
every sin is a denial of all God's attributes, oneway 
or other ; and therefore every sin has atheism in it : 
so that our charge against you runs very high, it 
amounts to no less than an impeachment for atheism : 
A crime, than which there is not, nor indeed can 
there be any more odious: for all other distempers 
naturally fall in here; they all issue themselves into 
this infection: and hence it is that the atheist is ge- 
nerally so odious and hateful ; and yet even they who 
hate the atheist most, want not atheism; and they 
who will be most forward to question this truth, that 
all sinners are guilty of atheism, are, it is like, most 
guilty. This then, is one branch of the charge laid 
against you \ but it is not all. For, 



THE GUIJ.TY SINGER CONVICTED. 57 

2. We charge you all with idolatry. Sinners, you 
iire, and every siti hath idolatry in it. How curt this 
he ? will you say, we never worshipped an idol all 
our life, we never bowed at the name of a strange 
god ? we bless God we were better taught than so ; 
we were not bred Papists nor Pagans, but reformed 
Christians, who renounce all idols, and plead for the 
worship of one God alone. Well, notwithstanding 
all this, idolaters you are. What ! do you think 
that only the mere gross act of idolatry is reputed 
such by the holy God ? — This certainly flows from 
your ignorance of Mm, and of his law. Did you 
understand either, you would never attempt your own 
justification. There is not only outward and gross 
idolatry, but there is a more secret and inward sort 
*$f it. A set of men there were with whom the pro- 
phet Ezekiel had to do, who were as formal and 
punctual in their attendance upon duties, I mean the 
external duties of religion, as you are : externally in 
covenant with God they were, as you are : nor is it 
improbable that they had now abandoned all exter- 
nal idolatry ; for the Jews, after the Babylonish cap- 
tivity, in the time of which Ezekiel lived, never 
more followed idds as before. And yet hear the 
message these men have sent to them by the prophet, 
in the 1Mb chapter of his prophecies, « Son of man,*' 
says God to him, *•' these men have set up their idols 
in their heart, and put the stumbling-block of their 
iniquity before their face :" and so he proceeds in 
the sequel of the chapter, from the 3d verse and 
downwards, to threaten them with grievous and ter- 
rible punishments. Every one that sets up any 
thing in that room in his heart which is God's due, is 
an idolater; for idolatry is the transferring that 
love, esteem, confidence, trust, fear, reverence, or 
obedience, which is due to God, or any creature. 
Now, who is not guilty of this, when be serves sin ? 
Doth he not obey either his own will or the devil, in 



&8 THE GUILTY SINNEIt CONVICTED. 

opposition to the command of God, and thereby sub- 
stitute either himself or Satan into God's room? — 
Think, O think! upon this part of your charge, and 
tremble! — But to proceed, 

3. Every sin has blasphemy in it, it reproaches 
God. They are not only the blasphemers, who in 
reproachful speeches belch out against Heaven, and, 
as the Psalmist expresses it, Psalm Ixxiii. 10. " Set 
their mouth against the heaven, and with their tongue 
walk through the earth," sparing neither God nor 
man ; but those also are blasphemers, who do in their 
actions reproach God, Numb. xv. 30, 31. u The soul 
that doth aught presumptuously, the same reproach- 
eth the Lord; and that soul shall be cut off from 
among his people, because he hath despised the word 
of the Lord, and hath broken his commandment ; 
that soul shall be utterly cut off: his iniquity shall 
be upon him." Is it a small thing to you, O sinners, 
that you have broken the command of God? It may 
be light and easy in your eyes, but see to it, whether 
God's word or your's shall stand. You call it a light 
thing ; but God looks upon himself as reproached by 
it: and indeed he justly looks upon it as a reproach ,• 
for every sin charges him, (1.) v/ith folly. God, in 
giving laws to men to walk by, designed the mani- 
festation of his wisdom, in making such laws as be- 
eame the infinite wisdom of the supreme Governor 
of the world : but the sinner by every sin says prac- 
tically, that God's laws are not wise ; his own will, 
which he follows in the commission of sin, he thinks 
better. (2.) It reproaches his goodness. The sin- 
ner says, by his practice, that neither God's laws nor 
himself are good, but that God has, either through 
ignorance, or folly* or malice, retrenched him of 
what might have conduced to his good ; that his laws 
are not calculated to the advantage and real good of 
of his subjects.— (3.) He hereby likewise reproach- 
es the righteousness and holiness of God, in as far 



THE GUIXTY SINNER «ONVICT£». 59 

as these are stamped upon the law, which he not on- 
ly rejects but tramples upon, as one that " believes 
not God, calls him a liar," 1 John v. 10. — So he that 
obeys him not, accuses him either of unrighteous- 
ness or folly. Now, this branch of the charge rises 
higher than avowed atheism; for the atheist entirely 
disowns God, and so entertains not such unsuitable 
thoughts of him as he does who owns him, and yet 
accuses him by his practice, of ignorance, folly, and 
impurity. But this is not all that is in the crime laid 
against you. For, 

4. Every sin hath robbery in it. It is a rape com- 
mitted, an endeavour to carry away some one or other 
of the croxvn-jewels of heaven. God has said « He 
will not give his glory to another;" and one darling 
part of this glory is that of his absolute dominion. 
Now, every sinner endeavours to rob God of this, 
and that to clothe either Satan or sin with it. The 
commanding power it would have taken from God, 
and given to itself, or some other, than which there 
can be no greater robbery. Again, the glory of God's 
sovereignty is due to him, in a punctua^flhedience to 
every one of his commands. He that oPfys the com- 
mand, gives God glory of his authority, and owns 
him governor of the world ; and this is a part of God's 
property ; it is the revenue that he requires of the 
world ; and the sinner, by every sin he commits, at- 
tempts to rob him of his glory, invades his property. 
We find God himself managing the charge of rob- 
bery against a people called by his name, Matecbi iii. 
8, 9. " Will a man rob God ; yet ye have robbed 
me ; but ye say, Wherein have we robbed thee ? In 
tithes and offerings. Ye are cursed with a curse ; 
for ye have robbed me, even this whole nation." — So 
I say to you, You have robbed God : but you will 
say, Wherein have we robbed him ? I answer, In 
that which is far more valuable than " tithes and of- 
ferings f you have robbed him, and in every sin do 



60 THE GUILTY SINNER CONVICTED 

rob him, of that obedience which to him " is better 
than sacrifice." " Hath the Lord as great delight in 
burnt offerings and sacrifices, as in obeying the voice 
of the Lord? Behold, to obey is better than sacrifice, 
and to hearken, than the fat of rams." 1 Sam. xv. 
22. But this yet is not all j we charge you, 

5. With rebellion. Every sinner is a rebel against 
God ; he casts off the yoke of God, bursts the bonds 
ef obedience, and takes up rebellious arms against 
God, the great sovereign of the world. Rebellion is 
a thing so odhnis, that the unjust imputation of it has 
been made frequently, like the wild beast's skins with 
which some primitive persecutors clothed the saints 
of the Most High, that thereby they might set upon 
them the dogs to tear them. Men have been term- 
ed rebels, and had this note of infamy put upon them, 
for disobeying the unlawful and infamous commands 
of men ; while disobedience to the commands of God 
has got a more mild and favourable name ; while du- 
ty has been called rebellion : the highest acts of re- 
billion against the most high -God, possessor of hea- 
ven and earth, such as drunkenness, swearing, per- 
secution, hAve been horribly miscalled by the appro- 
priation of soft names ; the drunkard has been called 
a goo&fellow, the swearer a gentleman, and the per- 
secntor a loyalist. Bui God will take care to have 
these abuses rectified, and to have things called by 
their fight names, and then sin and only sin, will be 
found to be rebellion; and this we charge upon you. 
And that we have ground to assert every sin rebell- 
ion, you may soon see, if" you consider, ilidt, 1 Sam. 
xii. 14, 15. " If ye will fear the Lord, and serve 
him, and obey his voice, and not rebel against the 
commandment of the Lord, then shall both ye, and 
also the King that reignetfa over you, continue follow- 
ing the Lord your God. But if ye will not obey the 
voice of the Lord, but rebel against the command- 
ment of the Lord, then shall the hand of the Lord 



THE GU1I/FY SINNES COttVIGTED. 61 

be against you, as it was against j r our fathers." Thus 
you see. obeying, and not rebelling, disobeying and 
rebelling, are plainly the same thing in God's ac- 
count : God uses them so \ if you obey and rebel not, 
if you disobey and rebel. This then is one branch of 
the eharge we now manage against you. In God's 
name, we accuse you of rebellion, when we accuse 
you of sin ; for, as you have just now heard, rebell- 
ion and sin is in scripture account, and therefore in 
God's aecount, one and the same ; and how heinous 
this crime is, we find the Spirit of God telling us, ia 
that i Sam. xv. 23. " Rebellion is as the sin of witch- 
craft." Once more, 

6. We charge murder upon you. An hard charge, 
will you say, if it be well proven ; a charge which, if 
it be made good against us, we deserve by the law of 
God and man to die. Well, as difficult as you may 
think it, we shall make it good against every soul of 
you, and that after this manner. You have sinned, 
and every sinner is a murderer, and that the worst 
of murderers. Well might the wise man say, Eccl. 
ix. IS. "One sinner destroyeth much good." For, 
(1.) He murders his own soul by it. What is said of 
adultery is indeed applicable to every sin, Prov. xvi. 
32, " He that doth it destroyeth his own soul," and 
so is guilty of that worst of wickedness, self-murder. 
He slays a soul, and not a body only, who commits 
sin. (2.) He is in disposition a murderer of God, 
who commits sin. This is plain, if you consider two 
scriptures: 1 John iii. 5. it is asserted, that hatred 
is murder, " Whosoever ha(eth his brother is a mur- 
derer ; and ye know that no murderer hath eternal 
life." And, Rom. viii. 7. it is said, "The carnal 
mind is enmity against God." So that the natural 
jnan, in the state wherein he is born, is a hater, aa 
enemy of God, and therefore, in God's account, a 
murderer of God; for, indeed, he that hates one, 
forbears murdering onlv for want either of opportu- 

F 



03 THE GUILTY SINNER COHVICTED. 

nity, or power, or se<?reey, or some sucb like advan- 
tage. Now, every sin is the product of that natural 
enmity, the fruit of which grows on the carnal mind j 
and therefore must partake of the nature of the root, 
must have enmity or hatred against God in it, and 
implies a judging him unworthy of a being. That 
principle of enmity which inclines and prompts man 
to sin, to tread upon God's law, would excite him to 
destroy God, were it possible ; every sin aims at no 
less than the life of God. We say not that every, 
or any sinner, doth intend tbe destruction of God, 
but that it is the aim of every sin. A man, in every 
sin, aims at tbe advancement of his own will above 
that of God's : and, could the sinner attain his end, 
God would be destroyed ; for God cannot survive his 
will. He can as soon outlive his being as his glory j 
and he that aims at the one, aims at the other also : 
and this is the case of every sinner. Now, I have 
made it good, that every sin has murder in it ; and 
consequently that all who have sinned, as ye all have 
done, have committed murder, and that of the worst 
sort, self-murder, soul-murder ; nay, and God-mur- 
der : and if the blood of the body of another shall be 
required at the hand that sheds it, what do you think 
will be the case of such as have shed the blood of a 
soul ? And if it stand hard with such, what will be- 
come of the murderer of God ? Sure, if simple mur- 
der be avenged, then self murder, soul-murder, will 
be avenged seven times more; and if soul-murder 
be so evil, and bring complicated destruction upon 
the guilty, what, O sinners ! think ye will be the case 
of those who shall be found conspirators against the 
life of God ? 

Now, can ye think the crime alledged againt you 
small, after we have a little opened it to you ? Sure 
he who will, must be totally destitute of all sense of 
God, or of religion ; nay, or reason. What is griev- 
ous and heavy, if the charge of atheism, idolatry. 



THE GUTI.TY SINNER CONVICTED. 63 

hlasphemy, robbery, rebellion, and murder, be not so ? 
And we have made it appear, that our plea, op ra- 
ther God's plea against you, amounts to no less. But 
this is far from being all that we have to say in the 
justification of God, and for your condemnation. 
These sins have, 

3dly 9 Aggravations as dreadful and guilt enhan- 
cing, as they themselves are great and monstrous. 
You have sinned, and consequently are guilty of athe- 
ism, idolatry, blasphemy, robbery, rebellion and 
murder; but not simply of these abominations as in 
themselves, but as tiiey are attended with a great 
many fearful and killing aggravations, which add 
extremely to the score of the provocations, being as 
it were so many cyphers put behind the figures, 
which, though in themselves they be nothing, yet 
put behind, they swell the number to a prodigious 
greatness. 

1. All these evils you have done, notwithstanding 
a great many notable helps you received against sin. 
Not to speak of what you had in Adam, perfect 
strength, perfect will, and perfect happiness, you 
have not only sinned in him against all these, but 
you who are here present have sinned against many 
notable means afforded you of God for your preser- 
vation from sin. (1.) You have sinned in the face 
of all the dreadful threatenings of God's vengeance 
against it. You have sinned under the very thun- 
derings of Mount Sinai : and when the flames of hell 
have, out of the threatenings of God, been staring 
you in the face, even then you have dared to provoke 
the Most High, slighting all these formidable evi- 
dences of his anger. (2.) You have sinned against 
dreadful examples or instances of the judgments of 
God against offenders. You have, as it were, seeu 
your companions turned into hell, and yet you have 
persisted in the crimes for which they were served 
so. Say now-, who of you, in some one remarkable 



§% THE GUILTY SINKER CONVICTED. 

instance or other, has not seen the judgments of God 
against sin and sinners ? Sure our land has of late 
afforded remarkable instances not a few. Have you 
not seen some, out of a fever of lust, fall into sick- 
ness, and out of this drop into the bottomless abyss 
of (he scorching wrath of God ? and, notwithstand- 
ing all this, you have sinned on, and have not guard- 
ed against sin. (3.) You have sinned contrary to 
great and precious gospel promises ; these great and 
precious promises, that are breasts full of life, con- 
solation, and strength, full of spiritual supplies for 
strengthening poor men against the assaults of sin. 
(4,) You have sinned against the glorious gospel-or- 
dinames, all of which are designed for the destruc- 
tion and ruin of gin, aad are the pipes through which 
the supplies contained in the promises are conveyed 
to the Lord's people. (5.) You have sinned against 
all the strivings of the Spirit of God with you, in or- 
dinances and providences ,* and consequently have re- 
sisted the Holy Ghost in your suis. (6.) You have 
sinned against that sovereign ordinance of God, the 
antitype of the braz«n serpent, Jesus Christ, who is 
lifted up for that very end, that he may save his peo- 
ple from their sins ; and bids all the ends of the 
earth look unto him for that end, Isa. xlv. 22. 
<* Look unto me, and be ye saved, all the ends of the 
earth." The God who has been holding him forth 
to you, who has provided you in all these great and 
notable advantages, is the God you have sinned 
against, whom you have rebelled against, and treat- 
ed unworthily in these horrid violations of his law, 
which we have enumerated to you above. But this 
is not the only aggravation of your sins, that you had 
helps against sin : But, 

2. You have sinned against the God of your mer- 
cies, the God who has loaded you with his favours. 
© sad requital you have given to God for all the 
kindnesses he has done to you, since the morning of 



THE GUDLTY SllfrNER C0NVICTEB. 65 

your day ! May he not justly, nay, may we not in 
his name, lay that to your charge, which we find 
him wi(h wonderful solemnity charging upon his 
people, Isa. i. 2. u Hear, O heavens, and give ear, 
O earth ; for the Lord hath spoken, I have nourish- 
ed and brought up children, and they have rebelled 
against me.'* Have not you been nourished and 
brought up under the care, and by the providence of 
God ? and has he not met with the same entertain- 
ment at your hand ? Now, this is a dreadful aggra- 
vation of your guilt. For, (1.) it is not one mercy, 
or txvo, but innumerable mercies, innumerable kind- 
nesses. Reckon, O sinners ! what the mercies of 
God are, if ye can. Nay, if ye can count the stars 
in the heaven, or the sand of the sea-shore, you may* 
David says in that 71st Psalm, " That he knows not 
the number of God's salvation ;" and who may not 
say with him in this ? God every day preserves you 
from many thousands of inconveniences that would 
destroy you, and bestows upon you many thousands 
of mercies. He loads you with his benefits, and ye 
load yourselves with your sins against him. Ye turn 
the point of them all. as it were, against God, and 
make these very mercies he gives you weapons of 
unrighteousness to fight against him. As his favours, 
so your sins are more than the hairs of your head. 
Look round you, whatever you see, whatever you en- 
joy, clothes, food, or whatever contributes to the 
comfort of life, that you have from him ; and this is 
the God, O sinners ! against whom ye have sinned, 
who treats you thus, " in whom ye live, move, and 
have your being," as the apostle observes, Acts xvii. 
28. (2.) As the mercies are many against which ye 
have sinned, so they are great. If any can be called 
so, these which you have at the hand of God may. 
What is great, if all that is needful for life and god- 
liness be not ? And no less does the provision that 
God has made amount unto ; and no less has the 



66 THE GUILTY SIWNER CONVICTED. 

Lord God given unto you. Has not " his divrne 
power given to you all things that pertain to life and 
godliness V* 2 Pet. i. 3. Have not ye a gospel-dis- 
pensation, food and raiment ? And what more is 
needful ? And yet against these great mercies you 
have sinned. When God has fed you to the full, 
Jeshurun-like, you have waxed fat, and kicked 
against the God that has fed you all your life long. 
Deut. xxxii. 15. (3.) Ye have sinned notwithstand- 
ing of a long tract of these many and great undeser- 
ved kindnesses; and this extremely enhances your 
guilt. What ! would he not be looked on as a very 
monster in nature, who would kill the man that was 
putting his meat in his mouth? who would watch 
opportunities against one who had done him wonder- 
ful kindnesses? and this is exactly your case; you 
have sinned, and that against the God of your mer- 
cies. And therefore, (4.) Your sins are all acts of 
monstrous ingratitude, than which nothing worse 
can be laid to the charge of any man. It is a sin 
that makes a man worse than the beast of the field : 
44 The ox knoweth his owner, and the ass his mas- 
ter's crib." Isa. i. 4. The dullest of beasts know 
who do them kindnesses, and fawn, as it were, upon 
those that feed them ordinarily ; but ye, O sinners ! 
have kicked and lift up the heel against the God that 
has fed you all your life long, and so are guilty of 
the most horrid ingratitude. And do you thus re- 
quite the Lord, O foolish people and unwise! But 
this is not all that may be said for aggravating your 
wickedness in sinning against God. For, 

3. You have done all this wickedness without any 
provocation. When subjects rebel against their sove- 
reign, they have usually some shadow of excuse for 
the taking up arms against him; but ye have none. 
What have ye to alledge in your own defence, O cri- 
minals ? What iniquity, what fault have ye found 
m GodL, that ye have gone backward and forsaken 



THE GUILTY SINNER CONVICTED. §£ 

his ways? " Produce your cause, saith the Lord; 
bring forth your strong reasons, saith the King of 
Jacob,' 5 Isa. xli. 21. What have ye to offer in your 
justification? Sure I am, the ordinary pretences 
which are upon such occasions made use of, to jus- 
tify a substraction of obedience from the kings of the 
earth, will do you no service. (1.) You cannot, you 
dare not quarrel God's claim to the sovereignty of the 
world. What will, what can make it his due, if 
creation, preservation, benefits, and the superemi- 
nent excellencies of his nature, qualifying him as it 
were for so great a post, do not give a just claim ? 
And God has a right to the government of the world 
upon all these accounts. He made us, and not we 
ourselves: he is the mighty preserver of man ; he 
loads us daily with his benefits ,• and there is none 
like him to be his competitor. (2.) You cannot al- 
ledge unjust laws. You cannot say that he has over- 
stretched his prerogative, and withholden any part 
of that which was your unquestionable due. No. 
Who dare implead the Most High of injustice ? 
'• Shall not the Judge of all the earth do right?" 
Are not his laws most just always? and his judg- 
ments most righteous ? Is he not a God of truth, 
and without iniquity ? Sure he is. We boldly bid 
you a defiance to discover any thing unjust in that 
body of laws which God has given to the sons of 
men. Nor, (3.) Can ye ailedge the rigour of his 
laws, that he is an austere one, and has gone to the 
utmost he might with you, exacted all that he pos- 
sibly could. No; he has consulted your good in the 
frame of his laws, and has contrived them so, that 
every one who understands what he says, must own 
that, had mankind been at the making them, they 
could not, by all their joint wit, have gone near to 
Diake them so exactly answer the design of the high 
God, his glory in the good of the creature, as he has 
done. 
4. Nay further, your sins have this aggravation) 



— ■ 



6S THE GUILTY 9INNEU CONVICTED. 

that they are committed without any prospect of ad- 
vantage, to countemmil the damage you sustain* 
Could ye pretend, that ye can by your disobedience 
gain some great thing, if it did not excuse you, it 
would make you to be pitied, as being overborne by 
a very great temptation. But this cannot, dare not 
be alledged ; no; you "spend your money for that 
which is not bread, and your labour for that which 
doth not profit." You can make no hand of it. You 
offend the God of your mercies without any provo- 
cation, and that for a very trifle. He has not stood 
with you upon the greatest, and ye scruple the least 
points with him ; yea, for a shadow of pleasure, ye 
stand not to offend him. Nav, 

5. You sin, notwithstanding the interposition of the 
most solemn vows to the contrary ; and therefore we 
might have made this one of the ingredients of sin, 
perjury. All of you who are now before the Lord 
stand solemnly engaged to fear, and obey, and serve 
the Lord, all the days of your lives. When you were 
offered to God in baptism, then you came under the 
vows of God ; and when you have given your pre- 
sence in the public assemblies of God's people, since 
ye came to age, ye have solemnly owned and ratified 
these vows ; and yet, notwithstanding all these, you 
have sinned against God, even your covenanted God ; 
and therefore there is perjury in all your sins. You 
have despised the oath in breaking the covenant of 
your God. 

6. When you have sinned, and continue to sin a- 
gainst God, yet ye continue to prof ess fealty and sub- 
jection to him, and thereby add fearful hypocrisy and 
mockery to your wickedness ; like that profane peo- 
ple with whom the prophet Malachi had to do, who 
dealt traitorously with God, wearied him with their 
wickedness, robbed him of his due, and yet asserted 
their own innocency in all ; and this, throughout the 
whole of that book, is charged upon them as an ag- 
gravation of their guilt. Their profession they still 



THE GUIJLTY SINISTER CONVICTED. 6£ 

kept up, and challenged God to show wherein they 
had failed of their duty. Now, this is much youi? 
ease ; your very appearance here carries in it such a 
challenge. Would ye come here without scruple, and 
so boldly rush into God's presence, whom ye have of- 
fended, were ye not at this with it, that ye judge God 
either knows not, or will not be offended with what 
ye have done. 

Now, you have heard your charge opened. It is 
not, as we have said before, some petty misdemean- 
our that is libelled against vow, but crimes as black 
as hell, atheism, idolatry, blasphemy, robbery, rebell- 
ion, and murder, and that against the God of your 
mercies, over the belly of a great many notable pre- 
venting means of grace, in spite of the most solemn 
vows to the contrary, without any shadow of provo- 
cation, any prospect of real advantage ; and all this, 
notwithstanding a great many professions to the con- 
trary. 

Here is the sum and substance of your indictment, 
enough to make the heaven and earth astonished, that 
God does not in fury fall upon us, and make an utter 
end of us. If everv one saw his own concernment 
in this matter, how would we be affected? it would 
make a strange work in this house. 

This, O sinners ! is your charge : wliat have ye to 
answer to it ? Plead ye guilty or not ^ Sure I am, 
every soul in this house may say with Job, in that 9th 
chapter of his book, and 20th verse, "If I justify 
myself, mine own mouth shall condemn me ; if I say 
lam perfect, it shall also prove me perverse." If you 
plead guilty, and take with the charge, what means 
this security we see among you ? " Is it not a dread- 
ful thing to fall into the hands of the living God ? w 
Is it an easy thing to suffer the punishment due to 
such crimes ? — Sure none can say it is. 

But it may be, some of you may be ready to say, 
indeed we cannot deny ourselves to be sinners. God 
help usj for we have all sinned ; but indeed we p?- 



70 THE 6UXXTY SINNER CONVICTED. 

ver thought, nor can we yet think, that every sin 
hath in it all these monstrous evils vou have mention 
ed. God forbid we were all of us atheists, idolators, 
blasphemers, robbers, murderers, and perjured re- 
bels, as you have made us. No : we have indeed sin- 
ned, but our consciences did never accuse us of any 
such monstrous impieties as these are. To those 
who shall dare to say, or think so, we answer, (1.) 
We do indeed believe, that many of your consciences 
did never accuse you of any such crimes. Many of 
you keep the eyes of conscience fast shut in igno- 
rance. You fear to bring your deeds to the light of 
a well-informed conscience, lest they should be re- 
proved. Others of you have sinned your conscien- 
ces asleep, or rather you have abused them, so that 
they are either faint, that they cannot speak loud, or 
stupiSed, that they cannot speak at p.11. But all this 
will not prove your innocence as to the crimes al- 
ledged. Wherefore, (2.) Who has the juster esti- 
mate of sift, God or you i Who knows best what ma- 
lignity, what evil there is in its nature? Surely God 
knows best what the honour of his own laws and au- 
thority is, jind "how far it is trampled upon by every 
sin. We are but of yesterday, and know nothing. 
(3.) Whose word, think ye, will stand, Gods or 
yours ? God has by his word represented no less to 
be in it than we have said to be in it, and therefore 
there is no less in it. God will reckon so, and deal 
with you not according to the judgment ye make of 
sin, but that which he makes. We have made it ap- 
pear, from the word of God, that sin is such as we 
have represented it ; and if ye think more mildly of 
it, be doing, and behold the issue. 

Having thus opened to you your indictment, I shall 
now proceed, 

Secondly, To lead witnesses against you to 
prove the charge, according to the method we laid 
down for the management of this business, in our en- 
try upon the improvement. 



THE GUILTY SINNER C6NVICTEB. 71 

But before we begin this work, we shall briefly 
obviate a difficulty that may be started against the 
whole of what we are to say under this head. To 
what purpose is it, may some say, to lead witnesses 
to prove a charge which is confessed ? Who denies 
this, that they are sinners ? every one will readily 
own so much ; and therefore any thing that is said to 
prove such a thing seems perfectly lost. To this 
shortly we say, (1.) Tho' every body acknowledges 
that they are guilty ; yet few, very few, believe to be 
true what they themselves are ready to say in this 
matter. We all own ourselves guilty of sin ; but 
were it believed, would not every eye be full of 
tears ? every heart full of fears ? Would not our 
knees, Belshazzer-like, beat one against another, 
every face gather paleness, and every mouth be full 
of that inquiry, " Men and brethren, what shall we 
do to be saved i" Sure they would ; and that it is not 
so, is a clear and unquestionable proof that we do 
not really believe what we say. (2.) Were our only 
design to justify God in any measures he has taken, 
or may take, to punish us, then indeed such an ac- 
knowledgement were sufficient to found a sentence 
of condemnation on, and to free God from any impu- 
tation of injustice in punishing them who acknow- 
ledge the crime: but our design is of another sort ; 
we are to study to bring you to such a sense of your 
sin, as may put you to inquire for a relief. And, 
therefore, (3.) We are to use all methods which may 
in any measure contribute to the furtherance of this 
design ; we are to essay all ways to awaken you out 
of that security wherein you are like to sleep on, till 
you be entirely ruined, till there be no remedy or re- 
lief for you. 

This prejudice being taken out of the way, we 
shall now proceed to lead the witnesses against you. 
We have laid the blackest of crimes to your charge, 
and we have the strongest evidence that you are guil- 
ty j for we can prove guilt upon you by witnesses^ 



72 THE GV1X.TY SINNER CONVICTED. 

which may be compared with any, either as to capa- 
city or integrity j witnesses who are faithful in this 
matter, and will not lie, according to the character 
given by the wise man, Prov. xiV. 5; "A faithful 
witness will not lie." Witnesses they are who cannot 
be suspected of partial counsel, who never would 
have advised you to sin, and who take no pleasure in 
accirsingyou; and therefore cannot be suspected of 
malice, or of any ill or inviduous design against you, 
as were easy to make appear of every one of them 
whom we shall name. 

Take heed, therefore, we beseech you, to their tes- 
timony. The gravity and consequence of the matter, 
the quality of the witnessess, being the greater in 
heaven or earth, and your own concernment in the 
whole, do join in pleading for your attention. O cri- 
minals! as your crimes are great, so is the evidence 
We bring against you great. For, 

1.9f, The Lord is witness against you. As he said of 
fcld to his people, in Jer. xxix. 23. "so he says to you, 
Young and old of you, who aro here present,*' you have 
sinned : « Even I know and am a witness, saith the 
Lord." God, who cannot lie, accuses you as guilty 
of sin : <• And if we say that we have not sinned, we 
make him a liar, and his word is not in us." 1 John 
i. 10. Here is a witness against you, O sinners ! to 
whose charge, I am sure, you have nothing to iay. 
Malice he purges himself of, Ezek. xxxiii. 11. " As 
I live, saith the Lord, I have no pleasure in the 
*!eath of the wicked, but that the wicked turn from 
his way and live." Could -it be any pleasure to him 
to ruin the work of his own hands ? No sure. 

Mly, Jesus Christ the eternal Son of God, the 
Amen and Faithful Witness, gives in evidence against 
you. He came to bear witness to the truth"; and 
this was one of the great truths to which he bare 
witness, That all have sinned, and therefore are un- 
der a sentence of condemnation, which can no other- 
wise fee repealed, but by believing on the name of 



THE GUILTY SINNER CONVICTED, 73 

the only-begotten Son of God. John iii. 18. " He 
that believeth on him, is not condemned : but he 
that believeth not, is condemned already, because he 
hath not believed in the name of the only- begotten 
Son of God." Christ's very name bears witness to 
this truth. He is called " Jesus, because he shall 
save his people from their sins." Matt. i. 21. And 
how could he save them from their sins, had they 
none ? 

Sdly, Guilty you are, for the Spirit of truth, John 
xiv. 17. calls you so. It is one of the offices of this 
glorious person of the ever-blessed Trinity, to con- 
vince the world of sin, John xvi. 8. " And when he 
is come, he will convince the world of sin." If this 
glorious witness would now speak, as sometimes he 
has done, we should then need no more witnesses. 
He would finish the evidence, and make it answer 
our design. Thus we see, that there are three in 
heaven that bear record, and set to their seal to this 
great truth, the Father, Son, and Spirit. Now, sure 
we cannot refuse what they bear testimony to. Any 
crime, however great, is sufficiently proven by the 
concurring testimonies of two men ; and, " if we re- 
ceive the witness of men, the witness of God is great- 
er." 1 John v. 9. But, 

Mhly 9 God's deputy in your hosoms is a witness of 
this great sad truth, that ye have all sinned. Ye are 
witnesses against yourselves, and have actually givea 
testimony against yourselves in this matter ; and that 
(1.) In your baptism. When you were baptised, you 
aid then own yourselves guilty ; for as M the whole 
need not the physician, but the sick," so the clean 
need not washing, but the deilled ; and he who wash* 
es owns himself defiled. (3.) Your attendance on 
gospel-ordinances is a testimony to this truth, that 
you have sinned ; for they all level at the salvation 
of sinners. (3.) The very name whereby you art 
called is a testimony given to this truth. Christians 
you are called j and if any body should deny you to 



7h THE GUILTY SISTSTEB CONVICTED 

be so, you would take it very highly, and look upon 
it as a notable indignity done you. Well, if ye be 
Christians, that is, the people of Christ, then you are 
sinners ; for he came to " save his people from their 
sins," Matt. i. 21. (4.) Is there any among you 
that ever prayed for pardon of sin ? Sure, those who 
have not done so, deserve not the name of Christians ; 
and those who have done so, whether young or old, 
rich or poor, have borne witness against themselves 
in this matter. And there is one day, when your 
consciences, that may now either be silent, or obli- 
ged to speak so low that it can scarce well be heard, 
shall not only speak to make you hear it, but force 
you to speak this sad truth, so that others may hear 
it distinctly. But further, 

5thly 9 The scriptures bear witness against you, that 
you have sinned. This is every where their voice. 
The book of God is full of this certain and sad truth. 
Look but forward to the 10th verse of this chapter, 
and there you shall see a cloud of testimonies to this 
purpose. " As it is written, there is none righteous, 
no, not one ; there is none that understandeth, tMere 
is none that seeketh after God. They are all gone 
out of the way, they are together become uprofita- 
ble, there is none that doth good, no, not one.'* 
Among all the race of Adam, the scriptures of truth 
make not one exception ; and therefore ye are all 
guilty ; for " the scripture cannot be broken," John 
x. S5. 

6thly, The ministers of the gospel bear witness 
against you, that you havesinned. This is our work, 
to be witnesses to the truths of God, of which this is 
one, that all have sinned ; and to this truth we give 
testimony. (1.) In that the very design of our of- 
fice proclaims this truth, and asserts the undoubted 
certainty of it.— What the design of our office is, the 
apostle, in that 1 Tim. iv. 16. shortly tells us, it is ) 
to save ourselves and them who hear us. We, and 
ye who hear us, are sinners, because we need to be 
saved. An office set up for the saving of souls, is a 



THE GUILTY SINNER CONVICTED* 75 

standing testimony and witness to this truth, that all 
have sinned; and when a minister comes to any con- 
gregation, then it is one part of his business to heap 
witness for God, that all of them have sinned. (2.) 
We give a testimony to this truth, that ye have sin- 
ned, in as far as we do proclaim to you, in God's 
name, and by the warrant of his word, that ye have 
sinned, and thereby come short of the glory of God. 
(3.) We give a testimony to this great truth, when 
we preach Christ to you ; for the whole gospel reve- 
lation goes upon this supposition, that all have sin- 
ned. When we offer you a Saviour, we assert that 
you are lost : when we press you to employ a physi- 
cian, we assert that you are sick; when, in Christ's 
stead, we in treat and beseech you to be reconciled to 
God, we declare, you are enemies. In fine, when we 
proclaim to you remission of sins, we clearly give 
testimony against you, that ye are sinners, who stand 
in need of pardon, (*.) The issue of our work will 
prove you all sinners. One of two will infallibly be 
the issue of our work among you ; either we will ob- 
tain your consent to the blessed gospel-contrivance 
for the salvation of sinners, or we shall have a refu- 
sal given us; and whatsoever way it go, we shall in 
the issue give in a testimony to this truth : if we ob- 
tain a favourable answer, then we must bear testimo- 
ny, that you did receive Christ our Lord upon his 
own terms, and therefore were sinners; if you re- 
ject the counsel of God against yourselves, then we 
must bear witness, that you are guilty of the great- 
est sin which any of the sons of Adam can be guilty 
of, unbelief; which makes God a liar, as the apostle 
John lias it, 1 John v. 10. "He that believeth not 
God hath made him a liar, because he believeth not 
the record that God gave of his Son ; and this is the 
record, that God hath given to us eternal life, and 
this life is in his Son." Moreover, 

Vthly, The whole creation asserts this truth, that 
all have sinned, and come short of the glory of God ; 
and consequently that part of it which ye use, asserts 



76 THE GUILTY SINNER CONVICTED* 

Ho less of you in particular. The apostle, Rom. viii. 
22* tells us, that " l he whole creation groaneth and 
travailetb in pain together until now. 55 These crea- 
tures you daily use, they groan. If your ears were 
not deafened by sin, you might hear the groans of 
the ground you tread upon, of the food ye eat, and of 
the raiment ye put on. Well, what is the matter ? 
what occasions these groans ? The apostle tells us, 
in the 2©th and 21st verse of that chapter, it is made 
subject to vanity, and to the bondage of corruption ; 
" for the creature was made subject to vanity, not 
willingly, but by reason of him who hath subjected 
the same in hope; because the creature itself shall 
also be delivered from the bondage of corruption, in- 
to the glorious liberty of the children of God." Here 
the apostle asserts, (1.) That " the creature is made 
subject to vanity ;" that is, is liable to be abused by 
men 9 to other ends than it was at first designed for : 
it is subject to this vanity, of falling short of the de- 
sign of its creation, which was the glory of God, and 
of being abused to his dishonour through the corrup- 
tion of man. (2.) He asserts, that it was not wil- 
lingly made subject to it. O shame ! the brute crea- 
tures condemn man. Man was willingly subject to 
vanity, did willingly desist from the prosecution of 
that which was the design of his creation. The rest 
of the creatures are passive in it; it is a sort of 
force put upon them. It is a violence done to the 
creatures, when they are so abused to the service of 
sin : it is contrary to their very natures ; for they 
still continue according to the laws which God set 
them in the beginning. (3.) The only thing that 
makes them continue in being, when they are so 
abused by man, is the appointment of God. He con- 
tinues them in being, not for this end, to be abused 
to a subserviency to the lusts of men, though they 
snake this use of the goodness of God ; but that, by 
the continued effects of it, and proofs of undeserved 
kindness* he may lead them to repentance. (4.) 
The apostle asserts* that the creation shall be a sh&*° 



THE GUILTY SINNER CONVICTED. 77 

rer with the sons of God, in their glorious delivery 
from the bondage of corruption, that is, when the 
children of God, those who have received Christ, 
and by him power to become the sons of God, shall 
be fully freed from the remainders of the guilt, pow- 
er, and pollution of sin, then the creature shall no 
more be used contrary to God's design in its crea- 
tion, but shall, in the hand of the rational creature, 
again become an instrument for showing forth the 
glory of God, as it was at first designed to be. And 
to show J hat the condition of the creature requires 
this, (5.) He in the 22d verse asserts, that the whole 
creation groaneth, that is, complains of its hard 
usage, of its being abused by men's sin ; and he ex- 
tends this to the whole creation, that there may be 
no access for any who use the creatures to free them- 
selves of that which the complaint runs against, to 
wit, sin. How can any free himself of sin, while all 
his enjoyments witness against him, that he has sin- 
ned. O sinners ! the sun that shines upon you groans, 
that it must give light to a sinner, one* who uses the 
light for an encouragement to sin against God. The 
ground ye tread upon groans with the weight of sin- 
ners. The food that feeds you complains, that it 
must be so horribly perverted as to serve the lusts 
of a sinner, as to furnish one with strength to sin 
against God. See Hab. ii. 11. James v. 3. 

8thli) 9 The judgments of God bear witness against 
you. As many rods as have ever been upon you, as 
many witnesses are there of this sad truth. The 
rod of God speaks ; for we are commanded to hear 
the rod, Micah vi. 9. '* The Lord's voice crieth unto 
the city, and the man of wisdom shall see thy name: 
hear ye the rod, and who hath appointed it." Every 
stroke that the hand of God lays upon us speaks ; 
and the first thing it says, is, Ye have sinned and 
come short of the glory of God. For affliction doth 
not spring out of the ground, nor doth trouble arise 
out of the dust. — And here we may boldly, with 

G % 



78 THE GUILTY SIGNER CONVICTED, 

Eliphaz, Job iv 7, challenge you to give one instance 
«>f any innocent who ever suffered the least wrong or 
trouble. " Remember, I pray thee,*' says he to Job* 
*' who ever perished, being innocent ? or where were 
the righteous cut off?" as if he had said, Search tho 
records of ancient times ; rub up thy memory, and 
give me but one instance of any person who suffered, 
and was not a sinner. I defy thee to giv$ me one 
instance. Indeed he was out in the application of 
that unquestionable truth : for he did thence endea- 
vour to infer, that Job was a hypocrite. As to (he 
application, we are not concerned in it ; but for the 
truth itself, that we own, and challenge you to in- 
stance any. Our blessed Lord indeed was free of 
personal failings, but not so of imputed ones ; for the 
Lord "laid upon him the iniquities of us all, and he 
was wounded for our transgressions." And there- 
fore his sufferings are nowise inconsistent with this 
truth, that none suffer but sinners ; and therefore 
your sufferings are a proof, and do testify, that ye 
have sinned ; " for God doth not afflict willingly, nor , 
grieve the children of men," Lam. iii. 33. He takes 
not pleasure in afflicting his own creatures ; but 
when he does it, it is for their sins. What God in 
his sovereignty may do, as to the punishing, or rather 
afflicting of an innocent creature, we shall not deter- 
mine. Learned men have learnedly, I may say, 
played the fool, or trifled in debating this point, the 
determination whereof makes nothing to edification, 
^vere it possible to determine it satisfyingly. If any 
should ask me, Can God punish or afflict an innocent 
creature? I should answer, (1.) That questions 
about what God can do are dangerous, and may for 
most part be forborne. (2.) Punish an innocent 
creature he cannot, for that presupposeth a fault. 
(3.) God, in the first formation of his creatures, did 
set them such a law for their rule, as did lead them 
directly to the highest perfection their natures were 
capable of; and they walking according to that rule, 
I. c. being innocent, it is hard to conceive how they 



TUB GUILTY SINNER CONVICTED. 79 

oould full short, or in any measure swerve from the 
end. If it be still inquired, Whether God may not, 
in his absolute sovereignty, pass over this, which 
seems to be the fixed and settled order of his conduct 
towards the creatures, and afflict them, or suffer 
them to meet with inconvenieneies, while they hold 
close to the rule I hat God has set them ? If I say* 
any state the question thus : Then, (4 ) 1 shall only 
propose another question to the inquirer, Can there 
possibly fall within ihe compass of God's knowledge 
a design which will make it worthy of his infinite 
wisdom and goodness to do so, to break this law of 
nature, which is every way suited to his wisdom and 
goodness? If he say, there may, then he is obliged 
to produce it, which he will find hard enough to do ; 
if he say not, then he determines the question in 
the negative, but dangerously enough ; for who 
knows the infinitely wise designs which may fall 
within the compass of the thoughts of the omniscient 
God, whose ways and thoughts are as far above the 
thoughts of man, as the heavens is above the earth ? 
But whatever be in this nice debate, wherein we shall 
inmix ourselves, the truth we have advanced is cer- 
tain, that no instance can be given wherein God has 
afflicted those who have been absolutely free from 
sin. inherent or imputed : and therefore the rods of 
God are witnesses against you, that ye have sinned. 
Speak, O sinners ! did you never meet with an afflic- 
tion in body or mind, in your persons or families, iq 
yourselves or in your relations, young or old ? Who, 
or where is the man or woman that never had a 
cross ? I believe that person is scarce to be found in 
the world who has no complaints, that is, who have 
no crosses. Well then, as many crosses as ye have 
had, as many witnesses are there in giving in testi- 
mony against you, that ye have sinned. For no sin- 
ning, no suffering. 

9ihly 9 In fine, to name no more witnesses, Death, 
the king of terrors, is a witness against you* and gives 
testimony against all, that they have sinned 5 for, " the 



80 THE GUILTY SINNER CONVICTED. 

wages of sin is death," Rom. vi. 23. It is only sin 
that gives death a power over you. If any of you can 
plead exemption from death, then you may with some 
reason plead freedom from the charge we have laid 
against you ; but if not, then in vain will all pretences, 
shifts, and evasions be. It may be, now we shall not, no 
not by the testimony of all the famous witnesses we 
have led against you, bring you to a conviction of sin : 
hut when Death, the king of terrors, begins his evi- 
dence, he will convince you, ere he has done with you ; 
for he will send you where you shall be convinced not 
much to your comfort. Death is a Serjeant to the great 
king ; and when he takes you, arrests you, cites you a- 
non to appear before the bar that is in the higher 
house, how will your hearts fail you then ? O sinners ! 
the sight of the grim messenger Death, of the execu- 
tioner Satan, of the place of torment hell, and the 
awful solemnity of the Judge of the quick and the 
dead, will supersede any further proof, and will awa- 
ken the most sleepy conscience, which will then be, 
not only witness, but judge, and even executioner, to v 
these who shall not be able to plead an interest in 
Christ Jesus, who have never been convinced soundly 
of sin at the bar of the word. 

Thus we have made good our charge against all 
find every one of you, by the testimony of a great 
many witnesses of unquestionable credit. It is there- 
fore high time, O sinners ! for you to bethink your- 
selves what ye shall answer when ye are reproved. 

Hitherto we have held in the general : we have 
charged sin upon you all, without fixing any particu- 
lar sin upon any particular sort of persons. Now we 
come to that which, in the next place, we proposed 
in the management of this charge against you ; and 
that is, Thirdly, to make good the charge, by dealing 
particularly with the conscience of several sorts of 
persons among you, to bring you, if possible, to a 
sense of your sin. 

All may be ranked, according to the apostle John's 
-£ivisiqnj into children, young men, and fathers \ or into 



THE GUILTY SINNER CONVICTED. 81 

children, those of a middle age, and old persons. Un- 
der young men and women are comprehended all those, 
whet her ihey have families or not, who are not come to 
declining years, who are yet in the flower of their 
strength and vigour. To each of them I would apply 
myself in a way of conviction, and endeavour to bring 
them to a sense of sin, and that even of particular sins. 

Rut that I may proceed in this with the more 
clearness, I shall premise a few things, which may 
clear the way to what we design upon this head. And, 

1st , There are two great designs which every man 
should continually aim at. usefulness here, and happi- 
ness hereafter. We come not into the world, as some 
foolishly apprehend, to spend or pass our time, and no 
more of if. No ; God has cut us out our work. We 
are all obliged, in some one station or other, to lay 
out ourselves for the advancement of the glory of God 
in this world. Every one is furnished with endow- 
ments more or less. To some God has given an am- 
ple stock, many talents ; to «ome fewer ; and to some 
but one. All have received : and if all do not employ 
their endowments, supposing they appear very in- 
considerable, thev will find it hard to answer for the 
misimprovement. He who had but one talent, for his 
neglect of it had a dreadful doom pronounced against 
him. Matth. xxv. 3§. " Cast ye the unprofitable ser- 
vant into utter darkness ; there shall be weeping and 
gnashing of teeth." We are not born to ourselves only, 
but to the world, and therefore we should design use- 
fulness in it, and withal should take a due care of our 
principal concern, the salvation of our souls. Jf he 
who provides not for his own family, has denied the 
faith, and is worse than an infidel, lTim. v. 8, what 
must he be that provides not for his own soul. 

2dly. Whatever thoughts, words, or actions, have 
no usefulness or subserviency to one or other of these 
ends, are sinful : by the law of God and nature this 
holds true. If we do, speak, or think any thing that has 
do tendency to promote either our temporal or eternal 
happiness, then in so doing we sin against God ; we 



$2 THE GLXLTY SINNER C'OXVICXEB 

throw away these powers of speaking, thinking, and 
acting, upon that whieh God never designed them for; 
and this is a manifest abuse of a talent bestowed by 
God. The Lord complains of Jerusalem's indulging 
vain thoughts. Jer. iv. 14. " O Jerusalem, wash thine 
heart from wickedness, that thou ma vest be saved : 
how long shall thy vain thoughts lodge with thee ?" 

Sdly 9 Much of our fitness or unfitness fbr prosecut- 
ing these ends depends upon the right or wrong ma- 
nagement of our youth. Idleness, vieiousness, and fol- 
ly, in our childhood, has a tendency to incapacitate 
us in our riper years for prosecuting the designs of 
our being. Childhood and youth are, as it were, a mould 
wherein men are east, and such usually do they con- 
tinue to be, as they (hen have been formed ; which 
Jets us see how much depends upon the right manage- 
ment of children, of which the wise man was well a- 
ware,*as we see, Prov. xxii. 6. " Train up a child/' 
says he by the Spirit of God, "in the way he should 
go, and when he is old he will not depart from it/' 

Mhly, These actions in children, which people over- 
look generally, and judge scarce culpable, yet are 
upon a double account evil, first, in that they How from 
a bitter root, that cannot bring forth good fruit ; I 
mean that cursed bias and depravity of nature, which 
prompts to evil, that only, and that continually ; and, 
next, because they have a tendency to incapacitate for 
the future. An ill habit, contracted when young, can- 
not soon be worn off: nay, unless grace do interpose, 
and that with more than ordinary influences, some vi- 
cious habits contracted in youth can by no pains or en- 
deavours be laid aside. Had man's nature remained in- 
corrupt, as it was in Adam, then certainly these follies 
and extravagancies, into which generally childhood 
and youth are precipitate, had not been known ; there 
should not any of these vicious inclinations have been 
found, which are now the bane of youth and childhood. 

Bthhfn We premise this, that the law of God is ex- 
ceeding broad and extensive, Psal. cxix. 96. " I have 
seen an end of all perfection* but thy commandment is 



THE GUILTY SINNEE, CGNYICTEB. 85 

exceeding broad." Some people do strangely, in 
their deluded apprehensions, narrow the law of God. 
There is a genera? mistake here ; few, very few, da 
believe how extensive it is ; and therefore most part 
are clean and pure in their own eyes, though they be 
not washed from their iniquities. But David, a man 
according to God's own heart, a man instructed of 
God in the spiritual meaning of God's law, enter- 
tained other thoughts and apprehensions of the mat- 
ter : he found it exceeding broad and extensive. 
For, (1.) It extends to word and thoughts, as well 
as to actions. Many of you do, it may be, dream that 
if ye do no abominably wicked action, though yc 
live in a course of vain and idle thoughts and words, 
it is no matter : but deceive not yourselves in this 
matter, for God judges otherwise; indeed his word 
has told us, that he will bring every work into judg- 
ment, Eccl. xii. 14. "For God shall bring every 
work into judgment, with every secret thing, whe- 
ther it be good, or whether it be evil. 55 But he has 
nowhere told us, that words and thoughts shall go 
free. Nay, upon the contrary, he has expressly told 
us, that we must give an account of idle words, Matt. 
xH. 36, 37. "But I say unto you," saith the Amen 
and faithful Witness, " that every idle word that men 
shall speak, they shall give an account thereof in 
the day of judgment; for by thy words thou shalt 
be justified, and by thy words thou shalt be condemn- 
ed." And in that foreeited Jer. iv. 14. the removal 
of vain thoughts is indispensably required, in order 
to the salvation of Jerusalem ; which says plainly, 
that an indulged course of them would inevitably 
ruin it : for, as the Spirit of God tells us, Prov. xxiv. 
9. " The thoughts of foolishness is sin." And indeed 
it is no wonder that they be reputed so by God, 
the searcher of the hearts, who knows the thoughts 
afar off, and be condemned by that word that is 
a discerner of the thoughts of the heart, since 
all evil Hows from the thought, words and actions 

H 



S6 THE GUILTY SIXtfEB CONVICTEB. 

being but indications of the thoughts of the heart* 
And therefore, when Simon Magus is reproved hy 
the apostle Peter, in that 8th of the Acts, for his 
wicked desire to buy the Holy Ghost, or rather the 
power of conferring the gift of the Holy Ghost, by 
the imposition of hands, he is not rebuked for his 
words, though he spoke it, but for his thoughts, be- 
cause it was there sin began. Acts viii. 20. "But 
Peter said to him, Thy money perish with thee, be- 
cause thou hast thought that the gift of God may be 
purchased with money. Thou hast neither part nor 
lot in this matter, for thy heart is not right in the 
sight of God. JRepent therefore of this thy wick- 
edness ; and pray God, if perhaps the thought of 
thine heart may be forgiven thee." (2.) The law of 
God is broad, in that it extends to all sorts of ac- 
tions ; not only to those which immediately respect 
God, and these which immediately respect our neigh- 
bour or ourselves ; but even to our natural actions, 
eating and drinking, and to our ploughing, or mow- 
ing, or the like, which cannot so easily be reduced 
to any of these other classes : for we are told by 
the Spirit of God, " the ploughing of the wicked is 
sin," Prov. xxi. 4. (3.) The broadness of God's law 
is conspicuous, in its reaching all sorts of persons, 
young and old, rich and poor, high and low. All 
sorts of persons are bound to their duty by the law 
of God, children as well as others ; and a deviation 
from it is taken notice of, even with respect to 
children. We are told of their coming into the 
•world in sin, of their being shapen in iniquity, of 
their being estranged from the womb, and going 
aatray as soon as born, and of their dying for their 
sin. " Behold, I was shapen in iniquity, and in 
sin did ray mother conceive me, M says the man 
who had made God his trust from his youth up, 
Psal.ll 5. : and in that 58th Psalm we are told, that 
the wicked go astray in infancy : "The wicked are 
estranged from the very womb j they go astray as 



THE GUILTY SINNER CONVICTED. 87 

soon as they be born." And the apostle, in thajt 5th 
of the Romans* from the 12th verse, proves even in- 
fants to be sinners, by their sharing in these calami- 
ties which are the consequences of sin : but this could 
not be, unless the law of God did extend unto and 
even bind children as well as others. A sense of 
this extent of the law of God, even to children, made 
blessed Augustine, in that first book of his Confes- 
sions, cap. 7. bitterly lament and bewail the sins of 
his childhood, even those which are laughed at by 
most, such as untowardness, and unwillingness to re- 
ceive what was good for him ; but even in that age* 
meaning his infancy, docs he say, " Was it not ill 
and sio to seek with tears what would have proven 
hurtful to me if it had been given ? to be angry with 
those who were nowise obliged to be under my com* 
inand, because they would not obey me ? nay, that 
even my parents would not obey me. Was it not ill, 
that I endeavored to strike even those who wore 
every way my superiors, because they "would not o- 
bey me in those things wherein they could not have 
given obedience, without hurt either to me or some 
other V 9 Thus we see this holy man looks upon these 
things as sins, which are commonly laughed at by 
others as innocent; and if God would give us such 
a discovery of the wjckedness of our natures, and of 
the extent of the law, as was given to him, then we 
would think so too. But the truth of this might be 
proven at great length, were it requisite to say any 
more than what has already been alledged. 

etlily, In speaking to every one of these three 
sorts of persons, we may have occasion to name ma- 
ny sins ; and therefore we shall here at once prove 
all the particulars we shall name under any of these 
heads to be sin ; because it would divert and detain 
us too long, to insist under every head, in adducing 
arguments to prove every one of the particulars we 
are about to mention to be sinful. Now, that they 
are all such, ye will not question, if ye carry along, 



$8 TEE dUIXTY SIX3TER COWVICTEB. 

with what has been already said, these three unques- 
tionable scripture truths i: (1.) That whatever is 
done, thottght* or said, by one whose heart is not re- 
sewed by grace, is sin. This is the plain meaning 
©f that assertion of our Lord's, Matt. vii.- 18. « A 
good tree cannot bring forth evil fruit* neither can a 
corrupt tree bring forth good frail. " Hence it is, 
that not only the thoughts of the wicked, but his 
ploughing, and his very sacrifice js sin* Prov. xxi. 7. 
(2.) Whatever respects not the glory of God as its 
end, is sin, 1 Cor. x. 31. " Whether therefore ye 
eat or drink, or whatever ye do, do all to the glory 
of God." (3.) -Whatever has no respect to Jesus 
Christ, as the only one in whom our persons or per- 
formances can be accepted, is sirs, Col. iii. 17. — - 
*• Whatever ye do, in word or in deed, do all in the 
name of the Lord Jesus, giving thanks .to God and 
the Father by Uim." AIL the particulars we shall 
name, will be fouod cross to one or all of these three, 
and therefore sinful ; though we shall not always 
particularly insist in proving the sinfulness of every 
one of them, or in naming the particular commands 
of the Dacalogue of which they are a breach. 

In the '7f/iand last place, we premise, That those 
of a middle age* and of old age, are equally concern- 
ed in these sins which we are to lay to the charge of 
children* with the children themselves* because they 
were once such. Young men and eld men were once 
children, and therefore guilty of the sins of child- 
hood. Old men were once youths, and therefore 
guilty of the sins of youthhood ; and therefore ye 
are all* the oldest of you* obliged to take heed what 
ye say to one or another ; because those who are old 
have been young, and those who are young may be 
old. 

The way being thus cleared, I shall now proceed 
to speak particularly to, and endeavour the convic- 
tion of the children of the congregation which are 
mow present. 



THE GUILTY SINNER CONVICTED. 89 

Children and young ones^, who are this day hear- 
ing me, lake heed : I have a message from God to 
you. That God who made the heavens and the earth, 
Mho made you, and who feeds you daily, has sent 
me this day to you, to every one of you, as particu- 
larly as if I did name you, name and surname, to tell 
you sad and doleful news. The youngest of you 
all has sinned, and come short of the glory of God ; 
that is, ye have done that for which God will certain- 
ly cast you, soul and body, into hell-fire, if ye get 
not your peace made with God, through Jesus Christ. 
You have done that for which God is so angry at 
you, that his heart \yll not pity you, his eye will 
not spare you, unless ye get Christ ; but as soon as 
ever your breath goes out, and none of you can tell 
how soon that may be, he will, without mercy, turn 
you into hell, there to be tormented for ever and e- 
ver. If ye were not foolish, ye would never play 
more, nor be merry, till ye got your peace made with 
God. Now, to let you see that it is true that I tell 
you, I shall shew you what sins ye are guilty of be- 
fore God. 

1. Ye were born sinners, Psal. li. 5. Your pa- 
rents were all sinners ; and as your fathers were, so 
are ye sinners ; for ** who can bring a clean thing 
out of an unclean ? not one," says God by the moutii 
of Job, chap. xiv. 4. When ye e&me into the world, 
God then might have sent every one of you to hell, 
because ye were then all sinners ; and though God 
did not then send you into hell, yet he may do it, and 
ye cannot t^ll how soon. If ye take heed, ye may every 
day hear of some one or other dying, that was, not 
long before, as likely to live as you are, as young, as 
healthy as you are ; and if God shall now come, and 
call you away by death, what think you will become 
of you that are not yet reconciled to God ? Ye will 
all be sent to hell. But, 

2. Tell me, I say, did you ever refuse to do what 
your parents, your fathers, or your mothers, have 

U2 



00 THE GUILTY SINNEK CONVICTED. 

commanded you to do ? Bo you never remember, 
that either your fathers, or your mothers, or your 
master, or, it may he, the minister from 1he pulpit, 
has told you, that you should do some things, read, 
pray, he good scholars, do what your father and mo- 
ther enjoin you ? Well, and have not ye for all that 
refused to do it ? This is a sin against God ; and be- 
lieve it, dear children, there are some, just such as 
yourselves, burning in hell for disobeying their pa- 
rents ; and though they weep and cry, yet God will 
never let them out thence. 

3. Bid never anybody reprove you for any thing 
that ye have done ? Did never your father or your 
mother tell you, that something, it may be, swear- 
ing, or lying, or forgetting your prayers, was a sin, 
and would bring you to heli, if ye did not amend ? 
Well, if they did, was not you angry with them ? 
■would you not have been glad to get away from 
them that told you such things ? And did not yo^r 
heart rise against them ? Well, (his also is a great 
sin ; and if this be not pardoned, God will be sure to 
turn you into hell for it, Prov. xv. 10. u Correction 
is grievous to him that forsaketh the way ; and he 
that hatetb reproof shall die." 

4. Tell me, were you ever desirous to be avenged, 
or, in your oven language, to have amends of some 
that you thought had done you ill? Were you not 
vexed, thinking how r to get even with them ? and 
would not ye have found in your hearts to have kill- 
ed them, or to have done them some mischief? Well, 
this is a grievous sin j for God has forbid us to a- 
renge ourselves, Rom. xii. 19— — 

5. Tell me, did ye never give any body ill lan- 
guage? Did ye never miscall your comrades ? when 
you were angry with your neighbour or companion, 
did ye not use opprobrious or reproaching names ? I 
fear most of you cannot deny it. Well, this again 
is another sial Our Lord has said; that whosoever 



TlfE GUILTY SINNER CONVICTED. 91 

shall call his brother a " fool, shall be in danger of 
hell fire," Matth. v. 22. 

6. Were you never glad when you could get out, 
under your father, or mother, or master's eyes, that 
ye might take jour will, and do these things that ye 
durst not do before them ? Now, this is downright 
atheism : You did not believe that God is every 
where, otherwise you would not have presumed to 
do that before him which ye durst not do before your 
parents. See Psal. xiv. 1. compared with Rom. iii. 
10. & 23. 

7. Have not you been glad when the Lord's day 
was over, or at least when the preaching was done, 
that ye might get your liberty? Has it not been a 
burden to you, to sit so long in the church ? Well, 
this is a great sin, which was one of the grounds of 
God's controversy with his own people, Mai. i. 13. 
Isa. xliii. 22. Amosviii. b. It is to be weary of well 
doing, against the express command of God, Gal. 
vi. 9. 

8* Tell me, have you not been thinking of other 
things, when ye have been in church hearing sermon ? 
have you not been thinking of your sport and pas- 
time, or, it may be, speaking to one another in the 
time of worship ? This is another sin whereof you 
have been guilty ; and God counts them mockers of 
him, who draw near with their lips, when their 
hearts are faraway from him, Isa. xxix. 13. 

9. Do you pray to God morning and evening ? I 
fear there shall many be found who neglect this : and 
tell me, dear children, what do you think will become 
of those who pray not? God counts them forgetters 
of him ; and lie says, that " the wicked shall be 
turned into heli, and all the nations that forget God, 55 
Mai. ix. 17. 

10. Do ye lie or swear, and so take God's name in 
Tain ? Did you ever swear by the name of God in 
your ordinary talk ? or did ye ever make a lie to ex- 
cuse or hide a fault ? These are also sins, and God 



92 ^XHB GUILTY SlffXEH CONVICTED* 

Ims said, that liars and swearers shall have their 
part in the lake that burns with fire and brimstone. 
Rev. xxi. 8. 

11. I will only put this one question more to you. 
Did you never go to your play, when ye should have 
been at your prayers ? Now, take heed ; ye know ye 
have done so. Well, what think ye will be the end 
of those who do so? Because ye will not seek God, 
he will not save you ; he will reject you, when ye 
have most need of help. 

Now, dear children, I have a great respect to you ; 
fain would 1 have you saved from hell. It is be- 
cause I desire your good, that I have been telling you 
your sins. T shall therefore, before I leave you, 1. 
Put some few questions to you for your awakening, 
3. I shall give you a counsel or two. 3. I shall give 
you some encouragements to follow the advices given 
you. 

1. Then, I would ask you some few questions ; 
and I beg it of you to take heed how you hear them. 
And, (1.) Tell me, did ye ever think of death ? If 
you look at a grave when it is opened, there, instead 
cf one that had life, that could speak, walk, and do 
all the other things which ye can do ; now you see 
there is nothing hut rotten hones, consumed stinking 
flesh, which the dogs will scarcely come near, and 
filthy gore. Well, ye will in a little time be Justin 
that case yourselves. Ye must die. No doubt ye 
have heard of some of your companions, or some 
other children, who have died; and ye cannot tell 
but ye may die next. (2.) If ye do think of death, 
'what do ye think will become of you, if these sins 
which ye have done, and of which I have now told 
you, be not forgiven ? Then, without all doubt, you 
will go to hell. And, O ! can ye tell what a place 
hell is ? It is a terrible place indeed. It may be, ye 
would think it a terrible thing if any should put 
your finger into the hot fire ; and indeed it would be 
so. What then do ye think will be the pain which 



THE GUILTY SINNER CONVICTED. ffS 

ye shall suffer, when God will cast you, soul and bo- 
dy, into hell-fire: and this will surely be your por- 
tion, if ye get not grace. (3.) If once ye be east 
into hell, do ye think ever to get out again ? I assure 
you, God has said ye shall not. Though ye weep 
till your hearts break, God will not hear you. Ye 
have done with mercy, if onee ye die in your sins, 
God's eye will not spare ; his heart w ill not pity 
you. Therefore, if ye would escape hell, I shail 
tejl you, 

■2. What ye must do, by offering you two or three 
good counsels. (1.) Whenever ye go home this night, 
get into some quiet corner or other, and there be- 
take you to God in prayer. Say with the poor dis- 
tressed publican, " Lord be merciful to me a sin- 
ner." Say, Lord, thou hast promised a new heart to 
sinners like me ; and I have need of it, for my heart 
is very bad : and say, Lord, give me Christ ; save 
me from my sins for Christ's sake. Who knows 
but the Lord, who hears the lions and the ravens 
when they cry for food, may hear you ? (2.) You 
that can read the Bible or the Catechism, read 
them ; but take care, before ye read, that ye go and 
pray to God, that he may bless them to you, and 
make you understand what you read. (3.) Take care 
that ye never lie, swear, or break the Sabbath, or 
commit again these sins which we were telling you 
of a little while ago. (4.) Run out of the company 
of such as do lie, swear, or break the sabbath ; for 
God will destroy them that keep company with such : 
« A companion of fools shall be destroyed," Prov. 
xiii. 20. (5.) Wait on them who will instruct you, 
and follow the good advices they give you : w Walk 
with the wise and ye shall be wise," Prov. xiii. 20. 
(6.) Be sure that ye pray to God so soon as ye have 
got on your clothes in the morning, and before ye 
east them off at night. Now, if ye will follow these 
advices, I will, 

3. Tell you some things to encourage you in so do- 



§& THE GFIXTT SINNER CONVICTEB. 

hig. (1.) God has made a promise, that they who be- 
gin soon to seek him shall come speed. " I love theia 
that love me, and they that seek me early shall find 
me," Prov.- viii. 17. (2.) God has a great liking to 
such as begin to seek him early. He commends them 
highly ; and has left upon record the names of some 
young converts ; such as Abijah, in the house of a» 
wieked Jeroboam, and good Josiah, whose early pi- 
ety is mueh eommemled, % Chron. xxxiv. 3. " In the 
eighth year of his reign, while he was yet young, he 
began to seek after the God of his father David:" 
and this is left upon record for making others to be- 
gin early to seek God. (3.) Jesus Christ, in the days 
of his flesh, was willing to entertain, with the most 
tender affection, little children that were brought 
unto him | and when his disciples would have them 
kept away, he rebuked them, and then said, <*H3uf- 
fer little children to come unto me, and forbid them 
not, for of such is the kingdom of heaven. And he 
took them up in his arms, and put his hands on them, 
and blessed them," Mark x. li, 16. And I can as- 
sure you, he is no less kind now than he was then ; for 
lie is the same yesterday, to-day, and for ever. Now, 
if he was so kind to children that were brought to 
him, what will he be to these who themselves do 
eorne to him? O! if ye knew how good he is, you 
would never be at rest till you got notice where he 
is to be found ; and then ye would go to him; and I 
dare promise you welcome. (4.) That I may have 
done with you, I tell you for your encouragement, 
that if ye will begin early, and seek God, ye shall 
be amongst these children of whom the kingdom of 
heaven is. God will bless you, and all his people* 
will bless you $ yea, all generations shall eall yon 
blessed. 

Thus far my love to your souls has led me. I would 
fain have you saved ; and therefore, I « travail in 
birth till Christ be formed in you." O make glad 
my he^ft, make glad the heart" of my great Mastery 



THE GUILTY SIJTOEH CONVICTED. 95 

make gl&d the hearts of all the people of God ; and 
rejoice your parents* hearts, in complying with those 
wholesome counsels, which I am sure your parents 
will desire, if they be not worse than the very beasts. 
In a word, seek God, and save your souls. 

Now we have done with the first sort of persons 
with whom we undertook to deal. The tenderness 
of their capacity has obliged us to digress from our 
method which we did lay down in the entry upon this 
use, and which, by the Lord's assistance, we shall 
closely follow in what remains. 

It may be, some of those who are come to age, 
may look upon this as tedious and unpleasant which 
we have been upon, because there has been nothing 
here but what they, it may be, knew before, and 
what, it may be, they judge parents might inform 
then children in. But we must iell such, that the 
design of preaching i? not to gv&ti'iy itching ears 
with new discoveries, bur to reform hearts by the old, 
yet new truths of God, which will never wear old to 
them who are acquainted with the power of them ; 
thai children have souls as well as they ; that their 
souls are no less preeious than those of adult per- 
sons ; that we have the charge of the one as well as 
the other; that the Lord has sometimes been pleas- 
ed to reach the heart of children by such familiar 
applications; that we are obliged to be all things fo 
all men, that so we may win some to Christ. In 
fine, we must tell such, that we are particularly o- 
bliged, by our Lord's command formerly quoted, to 
encourage children to come to him, and therefore we 
could not but endeavour to deal with them, and ilint 
in a way suitable in some measure to their capaci- 
ties: what is old to you, may be new to them ; and a 
new drop of the influences of God's spirit would even 
make these very truths, which formerly you have 
known, have a new and better relish than formerly 
they had. 

I shall now proceed, in the second place, to you 



"86 TKE GUILTY SIGNER CONVICTED. 

who have stepped nut of childhood into youth, or in- 
to middle age, and shall endeavour to fix guilt upon 
you* Hitherto we have made it appear, that you 
are guilty ; now we come to tell you, and (o conde- 
scend on some particulars whereof you are guilty. 
We told, nay proved, that you were defiled ; now we 
shall, as it were, point to the very spot. We have 
made it appear that ye have sinned: now, we shall 
take you to the places, as it were, where ye have sin- 
ned, that ye may get no way of shifting the challenge. 
And because now we find you in the house of God, we 
shall 

i. Examine you a little in reference to your eon- 
duct there. You have frequently come here ; you 
have frequently presented yourselves before God as 
his people ; but I fear, if your carriage in this mat- 
ter be narrowly scanned, you shall be found sinners 
before the Lord in reference to this. I shall, in the 
name of that God in whose courts ye tread, put three 
questions to your consciences. (1.) What brings you * 
ordinarilv here ? Come ve to sacrifice to the world's 
idol, custom, because they are ill-looked upon who 
stay away ? or come ye to stop the mouth of a natu- 
ral conscience, that would give you no rest if ye 
staid away ? or come ye to see and be seen? or to 
gratify curiosity merely ? I fear these be the de- 
signs on which not a few of you come ; and if so, 
then you are found guilty before God, who requires 
you to corns upon other designs, even to wait on him* 
that ye may see his power and glory in the sanctu- 
ary, as his people have seen him heretofore. (2.) 
What do ye here, when ye are come ! Do ye hear 
the word of God merely as an idle tale ? Do ye put 
truths by yourselves, and apply them to others? Do 
ye sulfer your minds to roam up and down upon the 
mountains of vanity, looking at this or the other 
thing or person ? Do you observe more the way of 
the truth's being spoken, than the truth of God it- 
self? Are you more intent in observing the instru* 



THE GTJIXTY SINNER CONVICTED. %7 

merit than in listening to the voice of God? Let your 
consciences speak, and I am sure that a great many 
of these evils ye will find yourselves guilty of. (3.) 
I would interrogate you, as to the fruit of these ap- 
proaches. What good get ye for your coming ? Do 
ye get convictions, and shift them ? Do ye get calls, 
and sit them ? Do ye hear reproofs, and hate them ? 
Do ye hear instructions, and forget them ? Who of 
you can clear yourselves of these sins? sins done in 
tlie very presence of God, sins wherein his honour 
and glory is in a more than ordinary manner con- 
cerned, because they do extremely reflect upon it. 

2. We shall next follow you to your employments, 
and inquire a little what your carriage is there. I 
take it for granted, that all of you have some honest 
occupation or other. If there be any who have not, 
these persons, as they sin in wanting, because there- 
by they idle away God's talents ; so they lie open to 
all sins. Now, such of you as have employments, I 
shall desire you to answer me a few questions in re- 
ference to your deportment in them. And, (1.) I 
would know if ye did consult God in the choice of 
them ? Did ye make it your endeavour to understand 
what God was calling you to? God, either by giving 
a man special endowments, a peculiar genius, with 
other congruous circumstances, or by hedging up the 
way to all other employments, or some one such 
providential way or other, calls every one to a par- 
ticular employment ; and therefore, when we engage 
in anv, we should endeavour to understand God's 
mind in it, what it is our duty to do; for we are 
commanded, in all our ways to acknowledge God, 
Prov. iii. 6. " In all thy ways acknowledge him, 
and he shall direct thy paths." Now, did ye in thin 
step of your way acknowledge God, I mean in the 
choice of your employments ; I fear, very few dare 
say that they bowed their knee to God to crave his 
direction. Well, then, here your iniquities have found 
you out. (2.) Do ye set God before you in following 



93 THE GUILTY.- SINNER CONVICTED. 

your employments? Do ye make it your business to 
know how ye may glorify God in them ? Whatever 
we do, we are obliged to do it to the glory of God. 
3Let conscienee now speak, and it will tell many of 
you, that to this very day ye never had a thought of 
promoting the glory of God by your employments. 
So that here you are found guilty, not of some one 
sin only, but of a tract of sin, and that even from 
the morning of your day continued until now. (3.) 
Do ye depend upon God for a blessing upon the work 
of your hands ? Who of you dare say, that howev- 
er ye do use means diligently, yet it is to God ye look 
for the blessing ? And are ye earnest in dealing with 
God, that he may succeed the works of your hands, 
and make you prosper in them ? (4s) To whom do ye 
attribute the success of them? When the Lord suc- 
ceeds the work of your hands, do ye heartily bless 
God for it ? Bare ye say, that this leads you to 
praise the God of your mercies, and to walk humbly 
before him, who deals kindly even with the unthank- 
ful and sinners, and has given a proof of this, in giv- 
ing you success in these employments? (5.) When 
ye are successful in them, what use make ye of your 
success ? Does it engage you to the ways of God, 
sind make you walk more humbly ? or are ye lifted 
up, and forget yourselves, and forget the Lord ? And 
do ye spend upon the service of sin what the Lord has 
graciously given to you ? Sure, if ye conscientiously 
put these questions home to your own hearts, they 
will discover verv much sin. But, 

S. We shall, in the next place, take a view of you 
in your converse in the worlds and there see whether 
we can find you guilty of sin or not. And with res- 
pect to your converse in the world, I would interro- 
gate you upon a" few things. And, 

(1.) I put the question to you, What company do 
ye make choice of! Do ye ehuse the company of 
them that fear God, or the company of irreligious 
persons ? I am sure, if many of you deal impartially 



THE CLII/TY SIX&EB CONVICTED. 9'<* 

^ith your own hearts in this matter, yc will find guilt. 
Your consciences can telf, that you have the greatest 
intimacy with persons who have no religion, persons 
who have no fear of God hefore their eyes ; not re- 
garding what the wise man long ago observed, that 
* k he that walks with the wise shall he wise, but a 
companion of fools shall he destroyed," Prov. xiii. 
20. And sueh are all irreligious men in God's ae- 
count, X would not be understood to extend this too 
far, as some, through a mistake dangerous enough, 
do, as if thereby we were forbid eivil or neighbourly 
converse with persons that are not religious; for 
this is not only lawful, but a duty ; we have not on- 
ly scripture commands to this purpose, but the very 
law of nature obliges us to it ; and we are sure, God 
did never by any positive precept enjoin us any thing 
contrary to this. Nay, upon the contrary, we see 
plainly, that a walk according to the law of nature 
in this matter is highly congruous to religion. If such 
persons do visit us, we may visit them again, and car- 
ry it friendly. 'This is one part of that courteous- 
uess that the apostle Peter enjoins us, 1 Pet. iii. 8. 
" Finally, be ye all of one inind, having compassion 
one of another ; love as brethren, be pitiful, be cour- 
teous." And whereas the refusal of civil converse, 
in inquiring after one another's health, visiting at 
some times, and the like acts of kindness, is looked 
upon by some as a breach of strictness, it is quite 
otherwise ; for the very contrary is determined to be 
a piece of perfection, by our great Lord and Master, 
who is the best judge, Matth. v. 47, 48. " And if yc 
salute your brethren only, what do ye more than 
others ? do not even the publicans so ? Be ye there- 
fore perfect, even as your Father which is in heaven 
is perfect. V The plain meaning of which is this, A 
Christian should be a man everyway beyond others, 
and should have something peculiar in the whole of 
his conduct; but if ye deal only civilly and neigh- 
bourly with those of your own persuasion, with those 



i®@ THE GUILTY 9INN£K G0NVICTEH. 

who in every thing do jump with you, wherein do ye 
go beyond the publicans and sinners, the most sig- 
nally impious wretches that the world can shew a- 
gain? Even thieves and robbers will keep some cor- 
respondence and civility towards those of their own 
sort ; but Christian perfection calls for more enlarge- 
ment of soul, and requires that we carry obligingly 
to all, and perform, as occasion calls, all the duties 
of love, which comprehend certainly these of civil 
converse and neighbourliness, as the apostle puts be- 
yond all question, 1 Cor. x. 27. "If any of them that 
believe not, bid you to a feast, and ye be disposed to 
go; whatsoever is set before you, eat, asking no 
'cjuestion for conscience sake," TJhus we see Chris- 
tians are allowed to converse civilly with those who 
are unbelievers. And indeed not to do so, has a ten- 
dency to bring the way of God into contempt, and to 
make religion to be evil spoken of, and is contrary to 
the very spirit of the gospel, and to these many ex- 
press commands which we have, of adorning the gos- 
pel, and of conversing, so as thereby we may leave a 
testimony upon the consciences of men. Nay, it is 
to bear witness against God's goodness, and to rub 
shame upon our religion, as if it did narrow our souls, 
and make us defective in those duties which it obli- 
ges us to abound in. But though what we have said 
doth condemn the unchristian rigidity of some, yet 
it will not justify the unwarrantable choice of persons 
"who have no religion, for our intimates, or for our 
ordinary and daily companions. No; we are obliged 
to guard against this. If we do this, we are out of 
our duty, and therefore have no reason to promise to 
ourselves God's protection. A person that walks, 
that ordinarily converses with such men. has reason 
to fear that the Lord may leave him to become like 
to them ; and this intimacy, I fear, is \*hat most of 
you are guilty of. 

(2.) I would ask you. What company do ye delight 
most in ? This is a great indication of the frame of 



THE GriXTT SlttXEB CONVICTED. 101 

the heart. A person that takes most pleasure in the 
company of irreligious persons, surely sins in it.-— 
Some, when they are in the company of the godly, 
carry it as if they thought themselves in fetters ; and 
whenever they get out of it, to their own companions 
again, their minds are at ease, and they find satis- 
faction; as a man doth that is loosed out of the stocks. 
Are there none here whose consciences can tell them 
that they are of this number? Let such look to the 
first Psalm, and first verse, and there they will see 
how far otherwise they ought to carry it. 

(3.) I would further put the question to you, What 
converse do ye delight in? Some, it may be, like well 
enough the company of persons that are religious ; 
but it is not for their religious converse, but because 
they arc affable, discreet, learned, judicious, or have 
some other such qualifications as these. If any of you 
say ye love the company of religious persons, is it 
for the religion of their converse ? I fear few can 
say it ; and therefore few can say they are clean in 
this matter. I shall not undertake to discourse of 
all the sins of converse ; it would be almost endless. 
Only I would, with respect to your converse, desire 
you every night to put a question or two to your own 
hearts, and thereby you will discover much sin. [1.] 
Say, Tell me now, O my soul, what have I been do- 
ing in company ? Have I bridled my tongue ? Have 
I kept it from vain, idle, and fruitless discourse, this 
day, in company with others ? James i. 26. "If any 
man among you seemethto be religious, and bridleth 
not his tongue, but deceiveth his own heart, that 
man's religion is vain ;" and consequently all he doth 
is sin. [2.] Have I endeavoured to be edifying in 
my discourse ? Eph. iv. 20. U Let no corrupt com- 
munication proceed out of your mouth, but that 
which is good to the use of edifying, that it may mi- 
nister grace to the hearers. 55 [3*] Have I spoken 
evil of no body ? Tit. iii. 2. " Put them in mind to 
speak evil of no man j for we ourselves were somc- 

12 



102 the gviztx kinnra eaisriCTES. 

tinier foolish, disobedient,'* &c. 1 Pet. ii. 1. tf "Where * 
fore, laying aside all malice, and a!l guile, ami hy~ 
poerisies, and envies, and evil speakings, as new |mrc| 
babes, desire the sincere milk of the word, (hat ye 
may grow thereby." One that would observe tiW 
ordinary converse of most part of the people, would 
be ready to think, that either they never read or 
heard these laws, or that they never observed what 
they heard. Look to yourselves here, and observe 
your own ways, and O what sin will appear in them J 
These three questions Will discover almost innume- 
rable sins every day ; and if one day have so .many, 
what will many days have ? Nay, how many sins in 
some months or years will you be guilty- of 2 But, 

(&*) If we proceed to consider you m you are re- 
lated to of hers, we will be sure to make further dis- 
coveries of sin in your carriage. Ail of#yoa stand 
some one or more ways related to others: ye are 
either masters or servants, parents or children, hus- 
bands or wives : now, t\e\y one of these relations 
have peculiar duties belonging to them, and lay those 
who contract such relations under peculiar obliga- 
tions to walk according to the rules prescribed them 
of God ; and therefore we may and do sin, in walk- 
ing contrary to these divine prescriptions. We shall 
not attempt to mention the particular sins you may 
be guilty of in your several relations ; this were a 
work that would almost he endless : therefore we 
shall only pitch upon some generals, which may dis- 
cover to your consciences that ye sin in all of them. 
{I.] I say most of you do sin in contracting these re- 
lations. How few masters dare say, that in the 
choice of their servants they went to God for coun- 
sel ! And how few masters can say, that ever they 
acknowledged God ia the choice of their servants. — 
Nay, it may be, when we have been anxiously desi- 
rous to have good servants, even then ye have not 
been at the pains to consult God ; not minding that 
gracious direciiea (iiatis given by the Spirit of God, 



TUB GriLTX SINNEB. CONVICTED. 103 

Phi!. iv. 6. « Be careful f^? nothing ; hut in every* 
iking by prayer and supplication, with thanksgiv- 
ing, kt your requests be made known unto God." 
ISav, is it rvor to he feared, (hat, in the choice- of hus- 
bands and wives, few do inquire I he mind of God ? 
Now, I am sure, if ye deal impartially with your 
own hearts, ye will &&rf, (hat hereye have sinned, and 
Lave !;ct acknowledged God in your ways. [2.] Do 
eetionef God, how to curry on your rela- 
tions ? I fear the consciences of many of you cam 
tell, that ye never are at pains to inquire in refer- 
ence to the duties called for at your hands. Most 
are quick sighted enough in observing the advanta- 
ges or disadvantages I hat redound to their tempo- 
ral concerns hv these relations, hut have never a se- 
rious thought of the duties called for at their hand ; 
and therefore herein you may all more or less iind 
j ourselves guilty. [3.] Do ye make it your aim to 
promote the spiritual advantage of your relations ? 
Servants, do ye pray for your masters ? Masters, do 
ye pray for jour servants, that they may he acquaint- 
ed with God's wavs ? if not. surelv ye sin ; for 
prayers are to he made for ail, hut in a special man- 
ner for those in whom we have so peculiar concern- 
ment. Nay, we fear, which is yet more sad, that 
there are not a few husbands and wives, parents and 
children, who pray not for one another. How sad is 
it to think, lhal these should, in these relations, he 
so much care for the outward ma». and so little for 
the inward ? The parent will toil himself night and 
day before the child want bread, aad, it may be, so 
will the child do for the parent ; and yet, it may be, 
never one of them spent an hour in wrestling with 
God about one another's eternal salvation. Art 
there no consciences here this day accusing any of 
sins in this matter? Sure 1 am, there are here who 
have ground sufficient for accusation. 

(^,) We shall follow you into your closets, anil 
there a little inquire what ye do. [t.] Whether take 



10& THE GUILTY SIXNER CONVICTED. 

ye most time in the morning for adorning your souls, 
or for adorning your bodies ? I fear the soul gets the 
least part of your time ; nay, it may be, some of you 
will go abroad to your employments, and never bow 
a knee to God. Sure here is sin enough to sink you 
lower than the grave. [2.] If you do pray in secret, 
what leads you 10 it ? Is it conscience of duty ? Is it 
custom, or some such principle as this ? I fear few 
can say, that when they go to prayer, they do it from 
a sincere respect to their duty; and therefore, I 
fear, but few can justify themselves as to their de- 
sign in the duty. [3.] When you do pray, is it a bur- 
den to you ? Are ye soon weary of it, and glad when 
it is over and by hand, as it were ? I fear most of 
your consciences can tell, that it is indeed so, that ye 
say of the service of God, what a burden is it to 
yon ! [4.] Once more, I would ask you, what good 
get you by your prayers ? Can ye ever say, that you 
were heard ? Can ye ever say, ye received grace for 
enabling you to the conscientious discharge of any 
duty? Most part, I fear, can say no more of their 
prayers, but that they prayed, or rather have said 
words without any sense, either of the advantage of 
doing so, or of the need they stand in of the things 
they ask of God in prayer: doth not conscience tell, 
that it is so with many of you ? 

(6.) And lastly, I would come a little nearer for 
the discovery of your sinfulness. I have a question 
or two to put to you, »n reference to your thoughts. 
And[l.]I ask you, What thoughts are most nume- 
rous I Whether spend ye most thoughts about your 
souls, or about your bodies ? about God, or about the 
world? about other things that contribute nothing 
to your happiness, or about that which tends to the 
eternal security of your souls ? Here, if ye look in, 
you will find crowds of sins. [2.] What thoughts 
take ye most delight in ? If these be carnal and 
earthly, then such is your mind ; and " to be car- 
nally minded is death/' Rom. viii. 6. [3.] What 



THE GUILTY SINNER CONVICTEB. 105 

thoughts do ye allow yourselves in ? and to what 
sort of them do ye give way? If these be not such 
as make for the glory of God, then here ye are 
found guilty before God. 

Now, we have done with you of a middle age. In 
what we have said for your conviction, we have ra- 
ther mentioned such things as are unquestionably 
sinful, than endeavoured to restrict ourselves to 
those sins that are peculiarly incident to your age* 
This we have willingly shunned, because it would 
have obliged us to spend almost as many sermons as 
there are different ways of life to which persons of 
this age do betake themselves. Before I proceed to 
the third sort of persons, I shall pat a few questions 
to you. (1.) Though ye had been guilty of no more 
sins, save these which we charged not long ago upon 
children, ' would not these have been sufficient to 
have ruined you? (2.) What will your case be then, 
who Siave, over and above all these which we have 
now laid to your charge, and referred to your own 
consciences for proof of what we have said ? (3.) 
"When generals make you guilty of so many sins, 
"what will particulars do? When ye are found guilty 
so many ways in your thoughts or words ; for exam- 
ple, what will be your case, when you are brought 
to particulars, if ye may sin by speaking idly, by 
speaking ill of others, what will it amount to when 
every particular idle word shall be charged upon 
you? (4.) If every sin deserves the wrath of God, 
what will he the case of those who shall step into 
eternity laden wi:h all these innumerable evils ? How 
many hells will their one hell have in it ? 

Think, and think seriously, upon these things, and 
I believe ye will find it hard to rest satisfied, till ye 
understand how such vast debts may be discharged, 
and how ye shall answer when reproved for m> many 
and so great offenees. Think on these things 1 *ay, 
and dwell upon the thoughts of them till ye be mane 
to see your own -misery, and then the news of a Sa- 
viour will hv welcome* 



105 THE GVULTT SINNER CONVICTEB. 

I shall now proceed, in the third place, to speak it* 
you who are old men. Ye whose faces speak your 
age, and tell that ye are quickly to be gone, we are 
now particularly to address ourselves to vou, and to 
make good our charge of sin against you, from incon- 
testable evidences and proofs. Give ear, therefore, 
old men and old women ; though you be posting oft* 
the stage, and, it may be, are within a few removes 
of eternity, yet ye have not perhaps duly considered 
your own state and condition : we must tell you, in 
God's name, ye have sinned, and come short of his 
glory. And, thv proof of this, ? 

1. We need go no further than your very faces. 
What has consumed your youthful beauty : What 
Las turned that smoothness, which in the days of 
your youth was, it may be, your own delight, and 
that of others, into these many wrinkles which now 
every one sees, and ye may feel ? Has not sin, or 
God upon the account of sin, done it? f Thou hast 
filled me with wrinkles,' 5 says Job, m which is a wit- 
ness against me, and my leanness rising up in me, 
beareth witness to my face," Job xvi. 8. If ye be 
not sinners, tell me, I pray, whence are the unsteady 
hands, the dim eyes, the mouldered teeth, that pale- 
ness of the visage, that approaches near to the co- 
lour of that mould into which a little hence ye are 
to be turned ? Are not all these things proofs of 
your guilt, and witnesses against you ? 

2. Have ye not passed through childhood and 
youth? and have not ye the sins done in these ages < 
to account for? What, how many, and how grievous 
they are, ye may in some measure understand from 
what has been discoursed on this head some days 
past. Now sure, if your consciences have been awake 
all the while, you might understand your concern- 
ment in these things, and how deeply guilty ye are, 
though ye had no more to account for but these. It 
is accounted by *he Spirit of God, to be one of the 
great miseries of the wicked; that they shall lie 



i 



THE GUILTY SINNER CONVICTED. 107 

down in their graves with their hones full of the sins 
of their youth : 4 * His hones are full of the sins of 
his youth, whieh shall lie down with him in the dust/ 5 
Johxx.U. These, though there were no more, will 
rot your hones, gnaw your hearts, and make you lose 
the repose which many times ye propose to yourselves 
in the grave. 

3. Ye have had much time, and have, no doubt, 
lost much time. Many precious hours, and days, and 
years, are spent and gone, and nothing, or nothing t© 
purpose, done in them. And for evincing this, I 
shall put a few questions to you about the improve- 
' ment of your time. (1.) What have ye done for- God 
' in it ? The great business ye came into the world for, 
the great design of your creation, was the advance- 
ment of the glory oFGod : « The Lord hath made all 
things for himself, and even the wicked for the day 
of evil," Prov. xvi. 4. Now, are there not old men 
and old women here, who have lived all their days, 
and dare not say, that to this very day they ever had 
a serious thought of advancing the glory of God ?— < 
To such we say, Ye have hitherto done nothing but 
sinned ; your whole life has been nothing but one 
continued tract of sin. As many thoughts, as many 
words, as many actions, so many sins. (2.) "What 
have ye done for the church of God ? Every one is 
obliged to do something or other for the church, Psal. 
j exxii. 6, 7, 8. " Pray for the peace of Jerusalem: 
I they shall prosper that love thee. Peace be within 
| thy walls, and prosperity within thy palaces. For 
my brethern and companions' sakes, I will now say. 
Peace he within thee: because of the house of the 
Lord our God, I will seek thy good." Now, are there 
not old men and old women here, who never shed one 
tear for the church of God, who never were con- 
cerned for its welfare. I fear there arc not a few 
here, even old people, who have seen many changes, 
but never had any concern for the church of God. — ■ 
If their private worldly concerns went well with 



10S THE GUILTY SINKER COXYICTED. 

them, it was all a matter to them what became of re- 
ligion j let it sink or swim, it was all one to them* 
Such are grievous sinners before the Lord. (3,) What 
have ye done for your souls ? The Lord has given 
every one of us a great wqrk to do. We have our 
salvation to work out with fear and trembling. He 
has given us a day to do it in ; and that day is to be 
followed with an evening wherein none can work. 
How, what of this work is byband ? Your day is al- 
most spent : is it not the twilight with many of you 
already ? I fear, I fear, there are here old men, over- 
whom the shadows of the everlasting evening are 
just ready to be stretched forth, who have their work 
yet to begin. O sad and mournful condition ! A great 
work to begin ! a work that hath cost many waking 
nights, and sore toil and labour for many years ; and 
this ye have to begin now, when your day is almost 
gone, when your sun is setting, is, as it were, going 
in over the hill, and ready immediately to go down, 
and leave you in eternal night ? This case were 
enough even to rend a heart of stone, and to force 
tears from a rock, if duly considered. O ! what sin, 
what folly, what misery, is there here ! 

4. You have seen many providences, both such as 
were of a more public nature, and concerned the state 
of the church of God in general, and such as concern- 
ed yourselves more particularly. Now, here I again 
inquire, (1.) What observations have ye made? The 
providences of God deserve to have a peculiar mark 
put upon them. «* Remember that thou magnify his 
works which men behold," Job xxxvi. 2&. is a com- 
mand of God that extends to all : and it is a grievous 
sin, for which we find a professing people heavily 
threatened, that they did not regard the Lord's do- 
ings : «« Wo unto them that rise up early in the morn- 
ing, that they may follow strong drink, that they con- 
tinue until night till wine inflame them : and the harp 
and the viol, the tabret and the pipe, and wine are in 
their feasts ; but they regard not the work of the 



' THE GUILTY SIKXRll CONVICTED. i0§ 

Lord, neidier consider the operation of his hands," 
Isa. v, 11, 12. Now, are there not many providences 
lost, and, therefore, as many sins ? [2.] What ex- 
periences have ye got? Many providences afford 
many experiences ; and they who have managed 
them to advantage, have reaped notable advantages 
by them, for their confirmation in the ways of God ; 
and if ye have not done so, ye have as many sins as 
ye have lost experiences. [3.] Where have they left 
you ? nearer or further off from God than they found 
you ? Every providence, mercy, or judgment, that 
has not brought you nearer to God, has carried you 
further from him ; and consequently therein ye have 
sinned. O what multitudes of sins are here! 

5. As you are guilty by committing sins of your 
own, so you have contracted much guilt by seeing 
other men sin, when you have not been suitably ex- 
ercised therewith. That we should be exercised 
with other men's sins, the scripture makes mention 
expressly. Now, that I may let you see how many 
ways you have sinned here, I interrogate you upon 
it. [1.] You have seen many sins committed ; what 
testimonies have you given against them ? Every 
one that sees God dishonoured, should give a testi- 
mony for him, either by reproving sin, according to 
the direction of the apostle, Eph. v, 11. " Have no 
fellowship with the unfruitful works of darkness, but 
rather reprove them ;" or, by withdrawing from the 
society of such, according to the command of the 
Spirit of God, who bids us " go from the presence 
of a foolish man, when we perceive not in him the 
lips of knowledge," Prov. xiv, 7. For sometimes 
any other reproof, than by withdrawing, may be im- 
proper ; for the wise man forbids us to " reprove a 
scorner, lest he hate us," Prov. ix, 8 ; or, if this can- 
not be got done, without the neglect of moral duties, 
there is yet another way we may give a testimony 
against sin ; and that is, by a circumspect walk, evi- 
dencing a regard to God. a belief of his threaten- 

Iv 



110 THE GUILTY SINNER CONVICTED. 

ings, and the advantage of religion. Tims Noah 
reproved or condemned the old world, Heb. x, 7. 
Now speak, old sinners, what testimony of this 
sort have ye given against sin ? As many as ye have 
neglected, as many sins ye stand guilty of before the 
Lord. [2.] Ye have seen many sins; how many 
tears have ye shed ? I fear there are here old men 
and old women, who never sighed, who never groaned 
or cried for all the abominations that they have seen 
committed in our land. It is our duty to mourn for 
the sins of others. There is a mark of preservation 
ordered to be put upon the foreheads of them that 
mourn for the sins of the land wherein they live, 
Ezek. ix, 4. " And the Lord said unto him, (the 
man who had the writers ink-horn by his side,) Go 
through the midst of the city, through the midst of 
Jerusalem, and set a mark upon the foreheads of the 
men that sigh, and that cry for all the abominations 
that be done in the midst thereof. 55 And in the fol- 
lowing verse the destroying angel is commanded to 
spare neither old nor young, save only those who 
have that mark upon them. I fear there are few 
mourners here, among these who have seen many 
and monstrous sins. I shall not now speak of the 
national abominations which you have seen : but I 
am sure there are few of you come to age, who have 
not heard many horrid oaths sworn : you have seen 
horrid villainies committed; many dreadful provoca- 
tions. Now, dare you say with the Psalmist, in that 
119th Psalm, vcr. 53, "Horror hath taken hold of 
me, because transgressors keep not tby law. 55 It 
may be, old, hardened sinners think little of this sin ; 
yet God is brought in, as it were, wondering at it, in 
Jer. xxxvi, 24«, when the roll containing Jeremiah's 
prophecies was "burnt, it is noted as a wonderful, a 
monstrous wickedness, that they were not concerned 
that they did not mourn : "Yet," says God, "they 
were not afraid, nor rent their garments, neither the 
king nor any of his servants, that heard all these 



THE GUILTY SI3XER CONVICT$I> a ill 

words/' I fear, even those who speak against sins 
of others, are guilty of them, by not mourning over 
them. [3.] You have seen many sins ; and how 
many prayers have you put up for the pardon of 
them ? There is an express command to this pur- 
pose, 1 John v, 16, " If any man see his brother sin 
a sin, which is not unto death, he shall ask, and he 
shall give him life for them that sin not unto death. 55 
It may be, ye have condemned others, and cried out 
upon them for their sins, while in the mean time ye 
are partakers with them, because of your not pray- 
ing for them, according to this command. 

6. I say to you, ye are great sinners, for ye have 
had many mercies, and I fear have abused mercies. 
If I should begin to recount particular mercies, I 
might know where to begin, but scarce where to 
make an end. I shall only inquire at you, [1.] Do 
ye yet know the God of your mercies? IIos. ii. 8. I 
fear many of you dare not say it. [2.] What im- 
provement have you made of them ? Has the good- 
ness of God led you to repentance, as it should do ? 
Rom. ii. 4. [3.] Once more, I ask you, have ye re- 
turned to the Lord, according to the mercies receiv- 
ed ? Put but these three questions home to your own 
consciences, and I believe they will discover many 
sins which ye never yet thought of. 

7. Old sinners, ye have undergone many changes; 
ye are far decayed. Then let me ask you, [1.] Are 
your souls renewed, as your outward man perishes ? 
I fear, I fear, there are few among you who are 
bringing forth fruit in old age, who, when others 
fade, are fat and full of sap. [2.] Has your love to 
sin decayed ? If this change were to be observed, it 
were a great blessing ; but I fear, that however 
strength may be failed, so far that ye cannot fulfil 
your lusts as formerly, yet the old love to k them re- 
mains. 

8. Old sinners, ye have seen much of the world ; 
and here I ask you> are you not guilty, [1.] By ne-» 



112 TILE GUILTY SIXKEK CONVICTS^. 

glectingmany discoveries of its vanity, which might 
have been of great use to you, if duly observed ? [2.] 
By retaining the same love to it, after many disco- 
veries of its uncertainty and emptiness. 

9. Once more, and I have done with you. Old 
sinners, you have lived long, and death is at the 
door. God has given you much time to provide for 
it; and I fear ye are guilty, extremely guilty, by not 
improving time. And for discovering your sin here, 
I shall lay a few questions before you, and I plead 
that ye may lay them home to your own consciences* 
[1.] Are ye still content to die ? It is the indispensa- 
ble duty of all, to be ever content to comply with the 
will of God in this matter; and, upon a call, to be 
ready cheerfully to comply with the will of God as 
to death, the time and manner of it. Now, old sin- 
ners arc ye content ? It may be, some of you will 
forwardly enough answer, that ye are content : but 
if ye say so, 1 ask you, [2.] Are ye ready to die? I 
fear some are content to die, who are not ready ; 
some may, in a fit of discontent at the world, upon 
the back of some notable disappointment, be so well 
content to die, that they will lay hands upon them- 
selves, who are yet very far from being ready to die. 
If ye pretend that ye are, then, for discovering the 
truth of what ye say, I inquire, (3.) Are your sins 
dying? A person whose sins are lively, he is never 
ready to die. (4.) Are ye in Jesus Christ ? Those 
who are out of him are never ready to die. It is on- 
ly these who are ready to "die in the Lord," Rev. 
xiv. 13. who are ready indeed to die. (5.) Is your 
pardon sealed? Death will try you ; and if your 
pardon be not sealed, ye will find that ye are scarce 
ready to die. (6.) I put this one question more to 
you : Have you provided your lodgings ? It is high 
time, when men's houses are falling, to be looking 
out for new lodgings. This tabernacle is ready to be 
dissolved: have ye a building of God, not made with 
hands, secured to yourselves ? God has given you 



THE GUILTY SINXER CONVICTED. 113 

time and means for doing all this : and if ye have 
not done it, then you have sinned against the Lord, 
and against your own souls. 

Now, old sinners, if ye lay not to heart this warn- 
ing, and lay not yourselves in the dust before God 
for your sins, then this new warning, among many 
others, will be a dreadful aggravation of your guilt. 
Consider your case in time, before it be too late. 
Are there not many who were not born for many 
years after you, and who, it may be, are dead many 
years ago, and having wrought fheir work, have got 
a blessed immortality ? yet, it may be, to this day ye 
know not what shall become of your souls. Think, 
old sinners, is^it not a wonder that God has given you 
this warning, after making light of so many , and 
will it not be a cutting reflection, if ye sit a warning 
near to the twelfth hour ? 

Now r , children, young men and fathers, old and 
young, I have, by an appeal to your own consciences, 
made good my charge against you, and fixed a great 
many particular sins upon you. I shall now pro- 
ceed. 

Fourthly, To shew what satisfaction that sove- 
reign King, at whose instance, and in whose name,' 
I have impleaded you, requires of all and of everyone 
of yon. His justice, at any rate, must be satisfied. It 
is not congruous to reason, it is not congruous to the 
holiness, justice, and wisdom of the Lawgiver, that 
sin should escape unpunished, and therefore it is im- 
possible it should pass without some signal and suit- 
able mark of God's displeasure. He has declared 
positively in his word, he has confirmed it in his pro- 
vidence, that " though hand join in hand, the wicked 
shall not go unpunished," Prov. ix. 21. If angels and 
men should lay tkeir hands and heads together, unite 
their wit and their power, they shall not preserve one 
sin from the marks of God's displeasure. Some signal 
and evident token of it will reach sin, wherever it is. 
There needs no proof of this, after what Christ has 

K2 



il% THE GtJII/i'Y SIICKER CCMTVICTEB. 

met with. And ye must lay your account with it, 
that this punishment will not be some petty inconsi- 
derable one. It must be in some measure suited to 
tire crimes ye stand impleaded of. It must, on the 
one hand, hold some proportion to the holiness and 
purity of that law you have broken ; to the majesty 
and authority of that God whose authority ye have 
trampled upon ; yea, it must hold some proportion 
to the several aggravations of your respective sins.- 
Lay your account with it, sinners, escape you cannot 
his hands, who is every where : " Whither will ye go 
from his Spirit? whither will ye flee from his pre* 
sence? If ye ascend up into heaven, he is there ; if 
ye make your bed in hell, behold, he is there ; if ye 
take the wings of the morning, and dwell in the ut- 
termost parts of the sea, even there shall his hand 
lead thee, and his right hand shall hold thee. If ye 
say, Surely the darkness shall cover you, even the 
night shall be light about you 5 for the darkness hideth 
not from him, but the night shineth as the day ; the 
darkness and the light are both alike to him, 9 * Psal. 
exxxix. 7.— -12. There is no darkness nor shadow 
of death, where the workers of iniquity may hide 
themselves, Job xxxiv. 22. from his eye, or secure 
themselves against the inquiry God will make, or the 
strokes that his almighty arm will inflict. Punished 
then, sinners must be. And if ye ask, what satisfac- 
tion will he have of such sinners ? I answer, 

1st, fie will have you punished in your estates, by 
a forfeiture of all. You invaded God's possession^ 
he will cast you out of yours. This is the ordinary 
punishment of rebellion ; and we have proven you 
guilty of rebellion of the worst sort. Man, when 
God made him, was master of a fair estate. The 
sons of men now may value themselves upon some 
petty tenements which many of them hold by no 
good right, as we shall see anon : but none of them 
can vie possessions with Adam in innocency. He had 
a paradise replenished with all the rarities of inno- 



THE GUILTY SINNER CONYICTEB. 115 

eeni, of incorrupted nature, all the delicacies which 
the earth did yield, before it lost its strength by that 
curse which man's disobedience brought it under, 
while it was impregnated by the blessing of God ; 
and as he had this in possession, so he had heaven in 
expectation, a noble, and seemingly unfailing, pros- 
pect of a paradise above. This was Adam's estate j 
and this should have been the estate of his posterity, 
liis descendent s : but all is forfeited by sin. Had 
Adam stood, he had then transmitted to us a goodly 
heritage, and none should have had reason to com- 
plain of his possession : but now we have by sin for- 
feited all; we have no estate, no heritage. O sin- 
ners ! by your sin ye have lost the right to all your 
enjoyments here, and all prospect of any comfortable 
being hereafter. Adam, when he sinned, was banish- 
ed out of paradise, and that was guarded against 
him. 

But ye will say, We are not forfeited ; for we en- 
joy houses, lands, meat, and clothing, and a great 
many other such things : how can ye then say, that 
we lost all ? by what means get we these things ? I 
answer, (!.] A rebel sentenced to die is by the king 
allowed food, raiment, and other necessaries, for the 
sustenance of nature, till the time of the execution 
come : just so God, for holy ends not now to be inqui- 
red into, having reprieved man for a while, suffers 
him to enjoy some such things, till he see meet to 
put the sentence of death in execution, and then the 
forfeiture will take place (2.) We say, ye have no 
right to any enjoyment, save that just now mention- 
ed. The grant whereby innocent man held all his 
possessions was the covenant of works: this was the 
ground of his security as to what he possessed, and 
the foundation of his hope as to what he further ex- 
pected. Now, this covenant being broken by your 
sin, ye have no more right to any enjoyment. (3.) 
As ye have already lost the right and title, so ye 
have lest the sweetness of all your enjoyments. Ye 



116 THE GUILTY SINKER CONVICTED. 

toil and sweat, but ye are not satisfied: " What pro- 
fit have ye of all your labour under the sun ?" It is 
not able to give you satisfaction. This we have at 
great length made appear in our lectures uponEecle- 
siastes. (4.) To conclude, in a very little ye will be 
entirely deprived of all. The day of the execution of 
the sentence draws on, when God will snatch all your 
enjoyments out of your hands. Now, indeed, some 
Lave more, and some have less, according to the 
pleasure of the great Judge, who has allowed every 
one their portion, till the day of execution come, and 
then all will go. 

2dly, God, at whose instance ye have been im- 
peached of sin, will have satisfaction in the death of 
the offenders. God threatened death to Adam in 
paradise : is In the day that thou eatest thereof thou 
ghalt surely die," or, "dying thou shaft die," Gen. 
ii. 17. ; and " the soul that sinneth shall die," saith 
the Lord by the prophet, Ezek. xviii. 20. ; " for the 
wages of sin is death." This is not to be limited to 
a natural death ; no, but is of a huge extent. It 
takes in a threefold death, a death spiritual, natural, 
eternal. Man in innocency had a threefold life, 
either in possession or prospect, (1.) A spiritual life, 
which consisted in the union of his soul to God, in a 
measure suited to his present condition, and in the 
fitness of all his faculties and powers for acting and 
doing what was well-pleasing unto God. (2.) A na- 
tural life, which consisted in the union of soul and 
body. That lovely pair, his innocent soul and pure 
body, were matched together, and linked to one an- 
other, by a thought surpassing art ; so that they had 
a most near alliance, being compacted into one per- 
son by a tie so strong, as to occasion a notable sympa- 
thy ; and yet so secret, that no eye could ever see, no 
mind ever discover, this imperceptible chain. (3.) 
Man had then a fair prospect of eternal life, in a full 
and close union to God, never to admit of any inter- 
ruption, or of any such interposition, as was between 



THE GUILTY SIGNER CONVICTED* ilf 

T*san and him in this lower world. But now upon his 
sin, he lost all hy virtue of the primitive threatening 
of death to the soul that sins. Answer-ably hereunto* 
God will have you punished with a threefold death. 
O sinners ! his heart will not pity you, his eye will 
not spare you. You are already condemned to die ; 
" He that believeth not," that is, every sinner by na- 
ture, <• is condemned already," says the spirit of 
God. Nay more, ye are not only condemned al- 
ready, O sinners ! but moreover the execution is be- 
gun ; the lire of God's wrath is already kindled 
against you ; there are some drops begun to fall, be- 
fore the shower come that will entirely destroy you. 
[1.] You are spiritually dead. I speak to all you who 
are not savingly changed by grace, being begotten 
again from the dead, by the resurrection of Jesus 
Christ. You are dead in trespasses and sins, utterly 
unmeet to entertain communion and fellowship with 
God. As a dead man cannot speak, act, or exercise 
any vital power ; so neither can ye act any thing 
that is spiritually good, or well-pleasing to God. This 
is a heavy punishment, though as yet ye be not sen- 
sible of it. [2.] Natural death, that consists in the 
separation of the soul from the body, is already be- 
gun. Every disease that seizes upon our bodies 19 
like the " posts that run to meet another, to tell the 
King of Babylon that his city was taken at one end," 
Jer. li. 31. Every disease makes a breach in our 
walls, and tells that all will in a little fall down flat. 
Your \evy life is nothing else but a succession of dy- 
ing : every day and hour wears away part of it ; and 
so far as it is already spent, so far are ye already dead 
and buried. Diseases and natural decays do lay 
close siege, as it were, to your bodies, routing their 
guards, battering the walls of your flesh, and forcing 
your souls to quit the out works, and retire into the 
heart: and every minute, ye have reason to fear that 
ye may be taken in, and became a prey to death. la 
one word, O sinners ! ye are the mark at which jus- 



IIS THE GUILTY SINNER CONVICTED. 

tice shoots its arrows. Do not ye see sometimes the 
arrow flee over your head, and slay some great per- 
son, your superior ? Sometimes it lights at your feet 
and kills a child or a servant, or those who are infe- 
rior; sometimes it passeth by your left-hand, and 
kills an enemy, at whose death possibly ye rejoice j 
and anon it strikes the friend of your right-hand ; 
and possibly the very next arrow may strike you dead, 
be ye young or old, eternally dead, and hurry jou 
into hell. 

3dly 9 Your death will not do all; this punishment 
reaches your honours. Rebels are wont to have their 
honours torn : and so God has determined with re- 
spect to you, O sinners ! Man was in his first estate 
advanced to a high dignity, he was the friend as well 
as subject of God ; and he was his deputy in this low- 
er world, as the Psalmist tells us : " Thou madest 
him to have dominion over the works of thy hands ; 
thou hast put all things under his feet, all sheep and 
oxen, yea, and the beasts of the field, the fowl of the 
air, and the fish of the sea," Psal. viii. 5. — 8. Thus 
was he crowned with glory and honour : but now, O 
sinners ! the sentence is past against all the race of 
sinful Adam : thus saith the Lord, Remove the dia- 
dem, and take off the crown from the head of sin- 
ners. The crown is fallen indeed from your head. 
Now, tell me, O sinners ! do not you already feel the 
direful effects of this part of your punishment? 
These beasts which were once man's subjects, aro 
now turned his enemies, because he is God's enemy. 
Do not the very flies insult you, and make sometimes 
your life uneasy ? Do not the wild beasts of the field 
terrify you ? Are not some of them daily making 
inroads upon you, devouring your cattle, carrying 
away your substance ? And even these which are 
most serviceable, and seem to retain something of 
their respect to man, sometime their Lord, do they 
not rebel ? Doth not the horse sometimes throw his 
rider, the ox gore his owner ? Thus man has lost 



THE GUILTY SINXER CONVICTED. fl§ 

his honour ; nay, now he who once did reign is he- 
come sin's slave, and thereby falls under (he lashes 
of sin and Satan's slaves. This, O sinners! is apart 
of your punishment. 

tohh), This will not yet satisfy justice. God pur- 
sues the quarrel to posterity : " I am a jealous God," 
says he, in a threatening annexed to the third com- 
mand, *< visiting the iniquity of the fathers upon the 
children." Rebels 5 children suffer with the fathers 
in all nations ; and shall not rebellion against God 
be as severely punished as that which is against an 
earthly sovereign ? If an Aehan steal a Babylonish 
garment, and sin against the God of Israel, then he 
and his whole family shall fall, man, wife, and child ; 
nay, and the very household-stuff, his ox and his asses. 
God will pursue the quarrel to a dreadful length. 
You may see this terrible tragedy described by God, 
in Joshua vii. 24. God will spare nothing that sin- 
ners have used. Because sinners have trode upon 
this earth, it must undergo the fire at the last day, 
before it can be freed from the bondage of corrup- 
tion. O sinners, ye transmit a sad legacy to your 
wretched posterity! a legacy of which the distressed 
church, Lam. v. 7. heavily complains : " Our fa- 
thers have sinned and are not, and we have borne 
their iniquities." 

5thly 9 Once more : God pursues his quarrel yet 
further. He will have your names eternally ruined. 
* s The memory of the wicked shall rot," Prov. x. 7. 
After he has killed your bodies and sguIs, and chil- 
dren, and ruined your estates, then he will kill your 
names, that there shall no remembrance of you be 
upon the earth, unless it be the stench of a rolten 
name. Thus will the Lord deal with you, O sinners ! 
The whirlwind of the Lord, that goes forth with fu- 
ry, will blow away all your enjoyments, turn you out 
of all your possessions. The Lord will banish you his 
presence. That almighty arm that stretched out 
the heavens, will tear your souls from your bodies, 



120 THE GUILTY SINKER eoXVICTEB. 

and throw you headlong into perdition : the weight 
of infinite wrath will sink you down into the bottoni- 
less pit ; and omnipotence will dig a grave for your 
memory, wherein it will eternally rot. For the 
greatness of your iniquity ye may expect this : " This 
is thy lot, the portion of thy measure from me, saith 
the Lord, because thou hast forgotten me, and trust- 
ed in falsehood,' 5 Jer. xiii. 25. This is the satisfac- 
tion God requires : and think on it ; this way will he 
be glorified in your ruin, if ye continue in your sins* 
I have at some length proved you all to be offend- 
ers, that God demands a reparation ; and what that 
reparation is, which he doth demand of his injured 
honour, I have at some length made appear ; I now 
proceed, according to the method proposed, 

Fifthly, To demonstrate the reasonableness of this 
demand. I have shown your ways to be most un- 
equal ; now I come to show, that God's ways arc 
most equal, and that he acts very reasonably in de- 
manding so high : and this will appear to the con- 
viction of the most obstinate sinner, if the consider- 
ations we offer for clearing this be duly weighed. 
And, 

1st, Let it be considered, That sin deserves such a 
punishment ; and therefore it, is very just to inflict 
it. Nay, I might perhaps run this a little higher, 
and assert, that therefore it would be unjust to re- 
quire any less, any more easy punishment. That 
sin deserves it, is very plain, if we consider, 

1. Against whom it strikes. This is the way of 
measuring offences agreed to all the world over, that 
the measure should be taken from the consideration 
of those against whom they strike. This we may 
observe in the laws of God, which enjoin that offences 
shall be punished according to the quality and con- 
dition of the offenders and the offended. The daugh- 
ter of the high-priest, if she committed uncleanness, 
was to be burned without mercy, Lev. xxi. 9. ; so 
"was not every one who was guilty in that way. 



THE GUIX/TY SINNER CONYICTEB. 121 

Again, lie that curseth bis father and mother is ad- 
judged to die, Lev, xx. 9.; so Mas not lie that cur- 
seth his equal. The same measure is kept in our 
laws: if one kills his equal, then he dies ; hut there 
doth not thereby redound any injury to his posterity ; 
but it* a man kills the king, or makes any attempt 
against the government, then life, lands, name and 
all goes. Now, if we consider in this case, the quali- 
ty of the offender, a poor mean worm, that dwe!ls in 
cottages of clay, that has his foundation in the dust, 
that is crushed before the moth, that holds all of 
God ; and then, on the other hand, consider him who 
is offended by every sin, not a prince or some great 
man, who is but flesh and blood at the best, but " the 
high and lofty one that inhabits eternity, he who is a 
great God, and a great King, above all the earth : 
behold the nations are as a drop of a bucket, and are 
counted as the small dust of the balance ; behold, he 
taketh up the isles as a very little thing; and Leba- 
non is not sufficient to burn, nor the beasts thereof 
sufficient for a burnt offering. All nations before 
him are as nothing, and they are counted to him less 
than nothing, and vanity." To whom then will you 
liken God? or what likeness will you compare unto 
him ? There is no proportion here. Now, if it de- 
serve so severe a punishment that is committed 
against man, what must it not deserve that is com- 
mitted against this God? As it were injurious to 
compare God to man, so it is injurious to compare the 
demerit of any offence committed against man, and 
the demerit of that whieh is committed against the 
great God. 

2. Consider the damage that sin doth ; and then we 
will see what sin deserves; we will see that the ter- 
rible punishment we have been discoursing of, is no- 
thing too severe. If we consider man with respect 
to the creatures that are under him, the inanimate 
part of the creation, and the brutes, he was appoint- 
ed to be their mouih, by which they should pay houi- 

L 



422 THE GUIXTY SINNER CONVICTED. 

age to their Creator ; he was to he their treasurer* 
to pay in a revenue of glory for them to their Crea- 
tor and Governor; but man by sin puts himself out 
of all capacity for this ; he lays an ill example before 
his fellow creatures. But all this is nothing, when 
compared with the injury he doth to God by every 
sin. This, if thoroughly and well understood, would 
for ever clear the justice of God in punishing sin 
•with eternal punishment. True it is, indeed, what 
Elihu says, " If thou sinnest, what dost thou against 
him ? or if thy transgression be multiplied, what dost 
thou unto him?" Job xxxv, 6, ; that is to say* God 
lies beyond our reach ; we cannot by our sins detract 
from, as neither can we by our holiness add to his 
liappinessj but this is no proof that we do him no 
injury. A rebel claptup in prison, or in the hand of 
the king's guards, is not able to reach the prince's 
person, nor render him dissatisfied ; yet he may thea 
injure him, and doth it, when he unjustly reflects up- 
on his government. Just so it is with sinners : in- 
deed they cannot scale the walls of Heaven, they are 
not able to climb over the eternal ramparts, which 
raise the fence of the Almighty'?* sacred throne, and 
there stab his person ; but yet they injure him in his 
name and honour, ami even in his life, by every sin : 
it is intended murder, and this is death by the laws 
of God and man. That among men it is not always 
punished so, is only because it is not always discover- 
ed ; for when it is discovered by words, or overt, 
though ineffectual actions, it is punished. Every sin 
spits upon God's holiness, tramples upon his authori- 
ty, brands his wisdom with folly, denies his goodness, 
and braves, and gives a defiance to his power : what 
punishment then can be too great for this ? Now sure, 
3. Sin deserves it, if we consider the obligations 
that arc by every sin trampled upon. Every one will 
own, that the sins of children against their parents, 
of servants against their masters, of subjects against 
their lords, and the wives against their husbands, are 



THE GUILTY SINNER CONVICTED. - 123 

sins of a black hue, a crimson dye, and deserve there- 
fore a very severe punishment; and accordingly are 
so punished in all nations ; but all those obligations 
are none to what we all lie under to God; so that 
there is more perfidy, falsehood and treachery in all 
our sins against God, than in any of those : therefore 
it is but just that there should be a proportion kept 
betwixt the offences and the punishment. 

4. That sin deserves such a punishment, is the 
judgment of God ; and we know that his judgment is 

always according to truth. It is not the mistaken 
notion of a man, who in the most momentous truths 
may trip: but it is the judgment of the only wise 
God, who is a God of knowledge, by whom actions 
are weighed. I think we need not go so far back at 
present for a proof of this as the penal sanction of the 
Jaw, so long as we have the death of Christ, as an 
evidence of it, nearer hand. If an infinite person, 
standing in the sinner's room, must, for his sins^ 
bave siudi a load of wrath laid upon him, what less 
must the punishment of the sinner himself be than 
eternal wrath? None can pretend to believe the 
truth of the Gospel, and question the justice of God 
in punishing sinners eternally ; for is it not ridiculous 
to admire divine severity in the eternal punishment 
of wicked men, and not to attend to infinite justice 
punishing severely his own beloved son ? What won- 
der is it that wicked men should be for ever torment- 
ed for their own sins, if the most righteous Son of 
God suffered for the sins of others ? He that, without 
a reproach to his goodness, could endure his most 
dear Son to suffer so long as one hour, will much bet- 
ter endure unjust sinners to be tormented with eter- 
nal punishment. 

5. That sin deserves such a punishment, is not on- 
ly the judgment of God, but of men too. The com- 
mon reason of mankind speaks its justice. This ap- 
pears by the senliments the heathens had of this mat- 
ter. They had not a revelation to guide them, and 



Hftik <FHE ftUIITT SINKER CONVICTED. 

therefore had wild fancies about the manner of these 
punishments, which they judged to be eternal; but 
that there were such punishments, and that they were 
just, they had no doubt. Hence it was that their 
poets did condemn Tantalus to such a place, where 
he should have rivers just washing up to his lip, and 
yet should not be able to drink of I hem ; and so re- 
main eternally under the violence of thirst, with this 
knawing aggravation, that he had waters just at his 
very lip. But we may yet have a more clear proof 
of the judgments of men in all nations, in their sanc- 
tions of human laws. Do not ail of them for crimes 
condemn to perpetual imprisonment, or to death? 
The one is an eternal punishment of loss of life, and 
all its concomitant advantages; and this punishment 
is inflicted without respect to a future life : as ap- 
pears in this, that such laws are executed upon them, 
of whom none has reason to think that thev shall 
have any share in the advantages of a future life. 
And that perpetual imprisonment is not eternal im- 
prisonment, is not because it is thought unjust, but 
because neither the law makers, who put it into exe- 
cution, nor they who break it, live to eternity. 

0. That sin deserves eternal punishment, appears 
from the acknowledgment of the punished. This is a 
very strong argument ; for although they who are 
yet wallowing in their sins, and are lulled fast asleep 
in the lap of carnal security, will not acknowledge so 
much ; yet if we inquire at those whom God has 
awakened, and to whom he has given a discovery of 
the exceeding sinfulness of their sin, whether with a 
prospect of mercy or not, they will all with one 
mouth acknowledge that sin deserves eternal wrath. 
Those whom the Lord deals with, in order to thei* 
conversion, will all subscribe to the justice of God, 
should he damn them eternally. I do not say that 
they will be content to be damned; but they will own 
that God were most just should he deal so by them 
And not only is it so with them, but even with thos% 



THE GUILTY SINNElt CONVICTED. 125 

who are sunk to the utmost in black despair*. If we 
listen to a Spira, who has laid aside all hopes of mer- 
cy, we shall hear him crying out in the anguish of 
his soul one day, " I am sealed up to eternal wrath : 
I tell you I deserve it; my own conscience condemns 
me, what needeth any other judge ?" and another day 
again we may hear him crying out, « Though there 
were not another damned, yet God is just in making 
me an example to others; and I cannot justly com- 
plain. There is no punishment so great but I have 
justly deserved it." These considerations do suffi- 
ciently evince, that sin deserves eternal punishment; 
and therefore God has good reason to demand it. 

2dly. Our great Lord and Master has great reason 
to punish you with such a punishment, not only be- 
cause your offences deserve it, but because he, in 
the institution and promulgation of his Jaws, did 
actually declare that he would so punish the transgres- 
sors of it. Sin and eternal punishment were then 
linked together. With the same very breath that 
God said to Adam, thou shalt keep my command- 
ments, he also said to him, " In the day that thou 
breakest'them, thou shalt surely die." That the an- 
nihilation of his soul should be there intended, is con- 
trary to scripture, and has no ground in reason ; and 
if only temporal death is meant, then this would be 
implied, to say, Thou shalt be rewarded with eternal 
life if thou sin; which were ridiculous to imagine. 
That therefore which is intended is certainly eternal 
death. And God having annexed this penalty to the 
violation of his law, there is great reason that it 
should be punctually executed. For, 

1. The honour of his wisdom requires it. To what 
purpose should this penalty be annexed, if it were 
not on design that it should be put in execution ? or 
at least it would reflect upon his wisdom, if it might 
not with great reason be put in execution. 

2. Justice to his honour, as he is the righteous 
judge of the earth, calls for the execution of this 

L2 



1M THE ttUII.Tr SINlTEft CORVICTBD. 

lavr. What," I pray, is the business of one placed in 
that high station, if not to see laws executed, to see 
the compilers with them rewarded, and the offenders 
condignly punished ? 

3. Justice to the law requires the punishment of 
sinners ; for if the law in one part may be neglected, 
why not in all ? The threatening as well as the pre- 
cept, has upon it the impress of the supreme authori- 
ty ; and, therefore, as by the violation of the precept, 
so by the non-execution of the penalty, the honour of 
the Saw suffers. If the penalty be required, then the- 
honour of the law is repaired; but if the penal! v be 
neglected, then the law is entirely affronted, and 
there is no reparation; than which there can be no- 
thing more unreasonable. 

4. Justice to onlookers. To neglect the punish- 
ment of offenders, is of dangerous influence to be- 
holders ; it betrays them into one or two or three dan- 
gerous mistakes ; it has a tendency either to make 
them entertain light apprehensions of sin, or else to 
make them call in question, either the knowledge, 
power, or wisdom of God, and his zeal for his own 
glory; therefore justice to them requires'that the 
penal sanction of the law be vigorously put in execu- 
tion. 

5. Justice to God's faithfulness. The honour of 
the divine veracity requires it. God engaged his 
faithful word for the accomplishment of the threaten- 
ing ; therefore, either the truth of God must lie open 
to suspicion, or else the punishment must be inflicted 
upon you. 

6. To add no more considerations under this head, 
by annexing eternal punishment to the commission of 
sin, all the divine attributes were engaged to see it 
executed. Of the justice, wisdom and sovereignty of 
God, it has already been made appear ; and it might 
with equal facility be evinced, as to the unchangea- 
bleness of God, his goodness, power and knowledge ; 
therefore he has reason to demand so high a satisfac- 
tion. 






THE GUILTY SINNER COXVICTED. 127 

3dZi/. Sin not only deserves that heavy and eternal 
punishment we have heen discoursing of, aud not only 
has God adjudged, by an irreversible appointment, 
that it should be so punished ; but we say, moreover, 
that God has just reason io inflict it, because this 
appointment of God, linking sin and punishment to- 
gether, is most just and equal. This puts it beyond 
all rational doubt, that God has reason to treat you 
as he will do. Now, the justice of this penal sanc- 
tion, I shall open to you io several considerations.— 
And, 

1. This is plain from that which we have at great 
length discoursed of already, in reference to the de- 
merit of sin. We have proved, by many incontesta- 
ble evidences, that sin deserves the highest punish- 
ment that can be inflicted. Now, just authority ne- 
ver can be but just, in punishing a crime, or annex- 
ing a penalty to it, that is proportioned to its own na- 
ture ; and this is plainly the case here. 

2. God has made this sanction ; therefore it is just. 
This, I think, needs no proof, the judge of all the 
earth cannot do wrong, he is a God of truth, and 
without iniquity. Our ways may be unequal, his can 
never be so; for were God unrighteous^ *< how could 
he then judge the world?'* says the apostle, Rom. 
iii, 6. His will is tin* measure of justice to us :— 
**Ije doth according to his will in the army of 
Heaven, and among the inhabitants of the earth; 
and none can say to him, What dost thou I" Dan. iv, 
35. If once we quit tire will of God for the standard 
and measure of justice, then we wander and lose our- 
selves, and are neves* like to find any other thing that 
can with any shadow of reason pretend to the place. 

3. This appointment of God is most just, because 
it was made in way of a contract. There was a co- 
venant between God and Adam. God did propose 
the whole mattes* to him; and the substance of it was 
this, Do and live: Sin and die. Alan was content, 
and that upon deliberation, with the terms ; and 
therefore the justice of God is clear in this matter. 



128 THE GUILTY SINtfEK CONVICTED. 

4. God did ioara wiaa beforehand of this punish- 
ment; and therefore he isvery just in this mattery 
which will, appear very considerable, if we observe, 
that as man is unquestionably obliged to obey God, 
so God has an unquestionable right to command; 
and that not only upon account of his supereminent 
excellency, but on account of Iris creation, preserva- 
tion and innumerable benefits ; therefore he com- 
manding to man what is just and equal, may do it 
upon what penalty he pleases, without any shadow 
of injustice ; as I shall make appear by this plain and 
familiar instance: I suppose the lord of a manor to 
have placed or made a precipice in some part of his 
land, and that he forbids his servant to go there, and 
tells him, if he do, he will be sure to fall there and 
be killed : Who would say that he were guilty of that 
servant's death, if the servant should go there? And 
I say, God can with as little justice be charged with 
the death of sinners, or with severity, since he gives 
them fair warning. They choose damnation, antj 
their destruction is of themselves. This was perfect- 
ly the case of man at first : and that afterwards he 
fell under a fatal inability to abstain from sin, no 
more clears him, or makes God faulty, than it would 
clear the servant formerly mentioned, or make his 
master blame- worthy, if the way to that precipice 
lay stooping downward, and the servant should, upon 
the beginning of the descent, run with so full a ca- 
reer, that he were not able to halt till he had broke 
his neck. This, I suppose, would not reflect upon the 
master, that he did not remove that precipice, or al- 
ter the way. And this is the case between God and 
man. 

b. Consider the influence that this penal sanction 
has upon them that are saved; and wherein we may 
see that God wan most just in appointing it. It is the 
means to bring them to Heaven. It moves ministers 
to preach : "Knowing the terrors of the Lord, we 
persuade men/ 5 1 Cor, v, 11. Audit moves the hear- 



THE GUILT T SINNRR CONVICTED. 1£9 

ers to accept of salvation, as appears from the fre- 
quent use our Lord makes of this argument. And in 
the original constitution of the law, it was designed 
as a mean, not only for the reparation of its violated 
honour, hut also to deter men from breaking the 
law; therefore Grod is most just in the whole of his 
conduct in this matter; since the greater the penalty 
was, the more likely a mean it was to hold men in 
the way. 

6. I thought to have further cleared the equity of 
this appointment of God, whereby sin is ordained 
thus to be punished, from the consideration of the 
necessity thereof, in order to the government of the 
world. If men have yet such boldness to sin, not- 
withstanding the severity of these punishments, what 
would they have done, if there had been only some 
light temporary punishment to be inflicted ? This con- 
sideration would lead me too far from the subject \a 
hand ; therefore I but came it, and proceed to the 

Sixth and ;last general, which I propose for the 
improvement of this doctrine. I have unfolded at 
some length, the crime charged upon you. I have 
proved, both in general and in particular, thtit ye 
have all sinned, and thereby come short of the glory 
of God. I have showed what the satisfaction is 
which justice requires. I have likewise made ap- 
pear, and have given you some account, how reason- 
able it is that justice should carrv its demands so' 
high. It remains now, that we should represent your 
misery from the whole. But here indeed 1 am at a 
Ions how to begin ; and if I onee begin, ^hail find my- 
self at no less a strait where to em!. Sinners I have 
proved you; and miserable I shall now endeavour to 
represent you, upon this account. 

1st. If a vast loss can make you miserable, then 
indeed ye shall be so. Your los* can be imagined 
by none* but those who enjoy the advantages you 
lose, o" those who are already in the place of tor- 
ment, and have their eyes open to see their own con- 



159 THE GtTlLTY SINNER CONVICTS®. 

dition. It is such a loss, that you cannot from one 
place have a full prospect of it, I mean of that little 
portion of it which may he known without feeling : 
and therefore we shall give ^you some different views 
of it, as it were from distinct places, at each of which 
ye may see home, and but some small part of it. 

1. I say your loss shall be great ; for ye shall lose 
the world, with all its comforts , delights and satisfac- 
tions. Are you now possessed of a competent estate, 
flourishing family, health of body, content of mind, 
and a fair stock of reputation? Ye shall lose all these 
things f and will not this be a vast loss to you ? Are 
not these the things that bound your desires, and ter- 
minate all your wishes and inquiries ? I fear they 
are so to most of yon- They who have their portion 
only in this life, seek no more but these things. All 
the question with such is, " Who will show us any 
good V 9 any worldly good ; and if they lose these 
things, then indeed they lose ail. They may say 
their gods are taken away; and what have they 
more? Whatever is desirable to the eye^, or pleasant 
to any of your senses, ye shall at once for ever and 
eternally be deprived of. And is not this a vast loss ? 
Since it must be so in many of your eyes, ye shall 
Jose that which ye valued above Heaven and Christ. 
It may be, some of you cleave so fast to a present 
world, that neither the promises nor the threats of 
the gospel can induce you to quit your hold: yet 9 
notwithstanding all your endeavours to keep them, 
ye shall lose them all. Death will part you and them : 
and O how great will this loss be to you who have n<r 
more ! 

2. When God punishes you, ye will sustain the Joss 
cf the gospeh which now ye enjoy : and this will ap- 
pear to be a vast loss then. The gospel has in it trea- 
sures for the poor, eyes for the blind, feet for the 
Igrae, understanding for the simple, peace for rebels, 
pardons for condemned malefactors, a tiile to heaven 
for the heirs of hell, life for the dead, happiness for 



THE GUIXTY SINNES CONVICTED. 131 

the miserable : and to lose all these, what loss can 
be comparable to (his ? This loss, when it is now spo- 
ken of, may appear small to you : but the day is com- 
ing, when ye will learn to put a high value upon it, 
after ye have lost it. 

3. Ye will sustain a vast loss : for infallibly ye lose 
heaven, if ye continue in your sins : and who can tell 
what a loss that is ? Who can sound the depth of 
these " rivers of pleasure that are at God's right- 
hand for evermore." Who can weigh that " far 
more exceeding and eternal weight of glory V 9 Who 
can take the dimensions of that vast « inheritance of 
the saints in light ? w Who can declare the sweet- 
ness of the fruits of that paradise of pleasure ? What 
eye can discern or let in just apprehensions of that 
bliss-giving sight, which the saints enjoy above, 
where there are no clouds to obscure the face of 
their sky ? Well, whatever there is of these things, 
ail these ye lose. O immense loss indeed ! 

We only name these things, designing now to has- 
ten to another subject. Would ye know how great a 
loss ye sustain in the first instance mentioned ? We 
may send you to those who are wallowing in the de- 
lights of the sons of men, and who are glutting 
themselves with a present world. They will tell 
you strange things of your loss by the removal of 
worldly comforts. If ye would understand how great 
your loss is by the removal of the gospel, go to those 
who have got a heart to embrace it, and they will 
give you a surprising account of their enjoyments by 
it. But who can tell what heaven is ? they only who 
have been there ; and even scarce they ; for surely 
they feel, they enjoy more than what can be express- 
ed. Now, all these things ye lose. But need I say 
more? Ye lose God : ye lose your own souls ; and 
if ye lose your own souls, and gain a world, what 
profit have ye ? yea, ye sustain a vast loss : what 
must then your loss be, when ye not only lose your 
own souls, but lose with it all that is in this world, 



±Z% THE GUIXT¥ SINKER C0NT1CTEB. 

all that is good and comfortable in (bat which is t© 
come ? 

oily. As ye sustain a great loss, so ye must suffer 
a vast torment. The former particular, viz. the 
punishment of loss, I did only touch at, because I had 
occasion, in the doctrinal part, to discourse a little of 
it : but here, when I come to speak of the punish- 
ment of sense, I shall be a little more large, yet so 
as not to exceed the bounds of this day's discourse. 
O sinners ! miserable are ye, if huge, vast, and in- 
tolerable torment can make you so. A view of your 
misery upon this account,! shall give you in a very 
few particulars. 

1. If ye would understand what your ease is eter- 
nally to be, ye must consider what of you it is to le 
eternally tormented. Our Lord tells us of both soul 
and body as being destroyed in hell, Matth. x. 28. 
" Fear not them that kill the body, but are net able 
to kill the soul ; but rather fear him who is able to 
destroy both soul and body in bell." And this gives 
Vis to understand what is to be the subject of these 
torments sinners are to sustain. It is not a finger or 
a toe ; it is not a tooth or a joint : no ; but it is the 
whole man, soul and body, that are to be tormented. 
And how will ye be able to endure tbis ? If a drop 
of scalding water fall upon your hand, ye are ready 
to cry out of intolerable pain : but how will ye then 
bear it, when a full shower of brimstone, a deluge of 
burning wrath* will fall upon the whole man? Ye 
are not now able to hold your finger to the fire : how 
will you then endure, when soul and body shall be 
cast alive into devouring fire and everlasting burn- 
ings ? If now the trouble of one part of the body 
occasion so terrible disorder, what will your ease be, 
when every faculty of your souls, every member, 
every joint, sinew, and artery of jour body, shall be 
brim-full of wrath ? 

2. Consider, xvho is the contriver of these torments. 
tThere have been some very exquisite torments con- 



THE GUILTY SINNER CONVICTED. 13S 

trived by ilie wit of men, the naming of which, if ye 
understood their nature, were enough to fill your 
hearts with horror : but all these fall as far short of 
the torments ye are to endure, as the wisdom of man 
falls short of that of God, wfeo is "wise, andfwill 
bring evil," Isa. xxxi. 2. Infinite wisdom has con- 
trived that evil, these torments, which are to be the 
eternal portion of all impenitent sinners. If man 
can find out a rack, a gridiron, a furnace, heated se- 
ven times, for tormenting such as he has a mind to 
punish ; what shall we conceive to be the inventions 
of infinite wisdom, when it is set on work to contrive 
a punishment for sinners ? Wisdom, infinite wisdom, 
well knowing the frame both of soul and body; it 
knows what faculty of the one or the other are of 
most exquisite sense, and what torments can work up- 
on them. God shows himself wise, not only in bring- 
ing evil upon sinners, but in contriving it, so that it 
shall surpass what creatures can inflict. 

3. Consider, who is the injlictor of these torments ; 
and this will give us a strange prospect of the misery 
of those who fall under them. It is God, by his own 
immediate hand. And from this the apostle repre- 
sents the misery of such who shall fall under this 
punishment : " For we know him that hath said, 
Vengeance belongeth unto me, and I will recompense 
saith the Lord : and again, The Lord shall judge his 
people. I* is a fearful thing to fall into the hands of 
the living God," Heb. x. 30, 31. Should God but 
give a commission to some creature to torment us, if 
it were but to a flea to leap into the eye, and there 
to abide, how great would this torment be ! But much 
more terrible would your case be, if God should set 
his wisdom a- work, to find out and invent what mix- 
ture of torments from creatures would be the most 
exquisite, and then inflict these upon you: this could 
not but make your case miserable ; since the nature 
of man is capable to receive comfort or disquietment 
fi'om every creature ; and God knows, not only our 

M 



-434 THE GUILTY SINKER CONVICTED. 

frame and make, but that of all the other creatures^ 
and therefore understands what might contribute 
most to our disquiet and torment. Should God deal 
thus, it. would make very exquisite torments indeed ; 
but all this were nothing to his own immediate hand 
and power. His little finger is more terrible than 
the united power of all the creatures. As there is 
no searching out of his understanding, so there is no 
searching out of his power, who is the inflictor, the 
author of the eternal torments of sinners, " who shall 
foe punishing with everlasting destruction from the 
presence of the Lord, and from the glory of his pow- 
er," 2 Thess. i, 9* But of this more anon. 

4. Consider, what it is that engages infinite power •, 
and sets on infinite wisdom; and this will give you 
yet a more terrible representation of your misery. 
If it were only justice, ye might expect that there 
might possibly be some abatement made: but it is 
anger, fury, the height of fury, that sets wisdom a 
work to contrive, and power on work to effect your 
misery; and therefore miserable ye must of necessi- 
ty be, beyond thought or e^pressian. A remarkable 
scripture to this purpose we have in Nahum, i, % — 6 9 
** God is jealous, and the Lord revengethj the Lord 
revengeth and is furious ; the Lord will take ven- 
geance on his adversaries, and he reserveth wrath for 
his enemies. The Lord is slow to anger, and great 
in power, and will not at all acquit the wicked. The 
Lord hath his way in the whirlwind, and in the 
storm, and the clouds are the dust of his feet He 
rebuketh the sea, and maketh it dry, and drieth up 
all the rivers. Bashan languisheth, and Carniel, and 
the flower of Lebanon languished The mountains 
quake at him, and the hills melt, and the earth is 
burnt at his presence ; yea, the world, and all that 
dwell therein. Who can stand before his indigna- 
tion ? and who can abide in the fierceness of his an- 
ger ? His fury is poured out like fire, and the rocks 
.qurc throwa down by him." This is a scripture &o 



THE GUILTY SINNER CONVICTED. 135 

very remarkable, that we cannot pass it, without of- 
fering you a few observations for clearing it a little. 
And, [1.] Here ye may see the certainty of sinners 
being punished. If ever ye escape who continue in 
yojiP sins, it must either be, because God will not, or 
because he is not able to punish you : but here ye see 
that he is both able and willing, ver. 2, " The Lord 
is great in power, and will not at all acquit the wick- 
ed." By no means will he let them go who continue 
in their impeniteney; [2.] Ye see what the punish- 
ment of the wicked fe : " He will take vengeance on 
his adversaries, and he reserveth wrath for his ene- 
mies." It is expressed by vengeance and by wratlu 
It is a punishment tkat is the effect of wrath and re- 
venge, and is to be continued by wrath that is kept 
in reserve for that purpose. [3.] Ye have that which 
is the inflicter of this punishment ; it is the great pow- 
er of God. [4.] Here ye have that which sets this 
power on work to punish the wicked : it is jealousy ; 
" Now, jealousy is the rage of a man," Prov. vi, 34; 
£nd jealousy in God is the rage of God. [5.] Here 
you see the awful effects of this rage of God : '« The 
Lord revengeth, the Lord revengeth." The expres- 
sions being doubled, intends the signification, and 
shows the certainty of it. [6.] To represent, if pos- 
sible, the terribleness of this revenge, in a yet more 
lively manner, it is added : «« The Lord revengeth 
and is furious." [7.] The terribleness of this ap- 
pearance of God against sinners, is further declared 
by a description of God's power, described in its ef- 
fects upon the inanimate creatures ; as if he had said, 
Look how terrible the case of sinners is like to be, 
when God begins to take vengeance on them, and to 
revenge himself by that power, which by a rebuke 
drieth up the sea and the rivers, that makes Bashan 
and Carmel to languish, that melts the hills, and 
makes the earth to quake. The power of God was 
put forth in a very remarkable m ; er, in creating 
the world \ but is exerted in a more remarkable man- 



136 THE ©tfllTY SISff£R conticted. 

ner, in punishing the wicked : herein is hia power, 
even the glory of liis power, manifested ; for ye are 
to be punished « with everlasting destruction from 
the glory of his power.' 5 The power of man pro- 
duces greater effects, when anger and fury make 
him strain, as it were, every sinew and nerve, than 
when he is cool, and in a sedate, composed frame: 
a Samson in such a ease pulled down the pillars of 
the Jiouse. What shall we then conceive will be the 
effects of God's power, when the heat of anger and 
fierce indignation and fury excites and acts it? May 
I not conclude this consideration with that of the 
prophet in the 6th verse, "Who ean stand before his 
indignation, and who can abide in the fierceness of 
his anger ? His fury is poured out like fire, and the 
yocks are thrown down by him." 

3dly. As your loss is great, and (he punishment ye 
are to undergo great, so both these tvill come upon 
you in one day; and this is a terrible aggravation of 
your misery. In a moment all the enjoyments of 
earth, all the gospel privileges, and all the hopes of 
future bliss, which impenitent sinners have, will va- 
nish 5 and then, even then, at that very instant, will 
God appear, with his face full of frowns, his heart 
full of fury, his hand full of power, and all directed 
towards sinners. It is remarkable, in the sentences 
at the last day, that with the same breath, at the 
very same instant, they are bid depart God's pre- 
sence, Matth. xxv. 41, they are likewise sent into 
everlasting burnings. 

<lthly. As both will come at once, so they both will 
come suddenly and surprisingly. This extremely 
increases your misery. Sudden destruction, and sur- 
prising destruction, is, on that very account, double 
destruction. It may be said, that your damnation 
lingereth not, 2 Pet. ii. 4. As Christ comes quick- 
ly, Rev. xxii, 20, so he comes " in flaming fire to take 
vengeance on them that know unt God, and obey not 
the gospel/ 9 2 Thes. i, 8« It is sudden, because it 



THE GUIXTY SINNER CflXVICTEB. 137 

eomes at a time when it is not expected. Many of 
you possibly may be putting the evil day far away; 
and yet ye cannot tell how near it be to some of you. 
Who can tell but some who this day are here in God's 
presence, may be in the pit before next Sabbath ? But 
whether it be so or not, we ni^^ure it is not long to 
the time whefi sSDNf^W^^Spemaia impenitent shall 
be sent down to the sides of the pit. It is sudden 
also, because usually this ruin eomes when the quite 
contrary is expected ; when « they say peace, peace, 
then sudden destruction," Thes. v, 3. When the fool 
was singing a requiem to his own soul for many 
years, then that very night all tfeis misery conges 
upon him, Luke xii, 20. And this was a great ag- 
gravation of his misery. A blow given when the 
contrary is expected, is^loubSy stunning. 

Sthly. As all these things, all the losses, all the 
torments we have been speaking of, come suddenly 
and at once, soMieij all are inevitable. Impenitent 
sinner^ cjann6t by any means escape them. For, 

1. (joa has engaged that sinners shall be punished. 
He will not at all aequiithe wicked. He has passed 
his word upon it, he " swears in his wrath, that im- 
penitent sinners shall not enter into his rest," Hcb. 
Jii, 18. Therefore they may expect that he will be 
as good as his word. 

2. God cannot change : there is no « variableness 
nor shadow of turning with him/ 9 Jam. i, 17. He 
continues unalterably the same : « I am the Lord, I 
change not ; therefore the sons of Jacoh are not con- 
sumed," MaJ. iii, 6. There is the clear side of the 
cloud, to his own people : and, upon the other hand, 
it may be inferred, "I am the Lord, I change not ;" 
therefore ye who have continued impenitent shall be 
turned into hell. 

3. Ye are not able to ward off the blow. The 
apostle observes, « That the foolishness of God is 
wiser than man, and the weakness of God is stronger 
than man," 1 Cor* i, 25. The weakest effort of God 

M % 



138 THE GUILTY SINXEK C0NYICT£1». 

against man is enough utterly to ruin him: « Lo, at 
the rebuke of his countenance we perish," Psalm, 
!xxx, 16, He can look upon one ** that is proud and 
abase him j" and his eye can cast about rage and de- 
struction, Job xl. 11 — 13. If a look can ruin us, 
much more the breath of bis nostrils : " By. the 
breath of his nostrils we are consumed* and by the 
blast of him we perish," Job iv, 9. Now, if ye be 
not able to stand against his look, his breath, ibe 
blast of his nostrils, far less against his finger, which 
ruined Egypt by divers plagues ; and yet much less 
against his fist, Ezek. xxii, 13. Whose heart can en- 
dure, whose hands can be strong, in the day when 
those hands that measure the waters in the hollow of 
them, that span the heavens, comprehend the dust of 
the earth, and take up the isles as a very little thing, 
shall begin to crush, and squeeze, and grip him ? far 
less is any able to withstand, when God Jays on the 
"weight of his wrath, which presseth them hard, as it 
did Heman ; or when he runs upon them, like a 
mighty giant, with his full force, as a man doth upon 
his enemy, Job xvi, 14. In this ease, neither ye 
yourselves nor any creature can help you$ therefore 
your misery is inevitable. 

6thly. As your misery is inevitable, so it is eternal* 
It is not for a day, or a year, or a month, or an age, 
nay, nor for millions of ages ; but for ever. It is 
everlasting destruction, everlasting burnings, ye are 
to dwell with ; the worm dies not, the fire goeth not 
out j the smoke of yoar torments shall ascend for 
ever and ever. If one ever will not do it, ye shall 
have mere of them. Here indeed is misery, exqui- 
site misery j and ye would do well to think on your 
•scape. 

We have now, for eight Lord's clays, insisted upon 
this subject ; and may we not conclude with the pro- 
phet, "Who hath believed our report V* Who among 
you all, who have been our close hearers upon this 
subject, are yet convinced of sin ? I fear, very few, if 



THB GUILTY SINN Eft CONVICTED. 13 9 

any. If there be but one soul among you all, that is 
awakened to see its sin and misery, the news we are 
next to bring, will be welcome to such ; and we hope 
the Lord will grant them that which they long for. 

But to the generality, who are yet fast asleep, and 
who are as insensible as ever, we shall say a few 
words. And, [i.] We say to you, Have ye not heard 
what we have charged yon with ? and what answer 
ye to all? I am sure ye can answer nothing that is 
of weight. And if ye be not able to answer a man 
like yourselves, think how mute ye will be, when ye 
come before our great Lord and Master, seated upon 
the great white throne. [2.] What mean ye, O 
sleepers ? Is it now time to be sleeping, when ye can- 
not tell but the next moment ye shall sink irrecover- 
ably into the immense ocean of the eternal and in- 
tolerable wrath of God ? [3.] We cannot tell but this 
your stupidity may provoke God to that degree 
against you. that ye shall never have a warning more. 
How terrible will your case be, if he shall say, Ne- 
ver fruit grow upon these barren and unfruitful sin- 
ners any more ; or if this day he shall give death a 
commission, Go to yonder obstinate sinners, whom I 
by my servants have long been dealing with, in order 
to bring them to a conviction of their danger, arrest 
them, bring them immediately to me, and I shall 
awaken them, but not to their advantage. How will 
your hearts ache, your ears tingle, and your spirits 
fail; when ye hear the dreadful sentence pronounced! 
Matth. xxv, 41, •« Depart from me ye cursed, into 
everlasting fire, prepared for the devil and his an- 
gels." Now, if ye would evince this, awake in time, 
and flee to Jesus Christ : hasten your escape, before 
the decree bring forth, before the day pass as the 
chaff, before the fierce anger of the Lord come upon 
you. before the day of the Lord's anger come upon 
you. 

END OP PAST FIRST. 



THE 



GREAT CONCERN OF SALTATION. 



r 



PART II. 



man's recovery by faith in christ; oh, the 
convinced sinner^ case and cure. 

Acts xvi. 29, 30, 31. — Then he called for a light, and 
sprang in, and fell down before Paid and Silas ; 
and brought them out 9 and soAd, Sirs, what must I 
do to- be saved 4 } JLnd they said, Believe on the 
Lord Jesus Christ, and thou shall be saved, and thy 
house* 



HEN we began to discourse to you from Rom. 
iii. 13. we observed, that there are three questions in 
which man is principally concerned, What have I 
done 6 } What shall I do to be saved °} What shall I 
render to the Lord 6 } He who knows how to answer 
these satisfying!}', cannot miss happiness, if he prac- 
tise according to knowledge. 

To the first we have returned answ r er at some 
length. We have shown you, what we have done, 
and what are the consequents of it : « Ye have sinned, 
and so come short of the glory of God." Now we 
shall proceed to the second question, What shall we 
do to be saved ? And as the ground of what we are 
to say upon this head, we have chosen the words 
read, in which both the question and answer are dis- 
tinctly laid down. 



MAN*S RECOVEUT BT FAITH IN CHRIST* 1 

In the text and context, we have the account of the 
conversion of the keeper of the prison at Philippi, a 
city in Macedonia. In which there occur several 
things very considerable. 

1. The person who was converted deserves to have 
a special mark put upon him. He is a heathen, one 
of the ruder sort, who was taught blindly to ebey 
what he was put to, without ever inquiring whether 
right or wrong. He had, but the night before, put 
the apostles' feet in the stocks, and laid them in 
gil^iliS; When God designs to erect trophies to Jn«g 
grace, he is not wont to single out the moral, the 
wise, and polished sort of sinners, lest they should 
glory in themselves ; but he pitches upon a Mary 
Magdalen that has seven devils dwelling in her, — a 
persecuting Sauk — a rude jailor, — >« that no flesh 
may glory in his presence," 1 Cor. i. 26. — 29. 

2. The place where he is converted, is a prison, a 
place where ministers were not wont to come, but 
when they were brought there, that they might be 
kept from endeavouring the conversion of sinners. 
When God has a mind to have a sinner, he will not 
want means to accomplish his design. He can make 
a place that is designed to be a mean of suppressing 
the gospel, subservient to its propagation. 

3. The exercise of the apostles under their confine- 
ment deserves a remark. A prison is not able to 
keep them from praising God. Sometimes they have 
been made to sing in a prison, who have been mourn- 
ing when at liberty. God dispenses the largest, the 
richest comforts, when his people need them most. 
He can sweeten a stinking dungeon with the savour 
of sweet ointments. He can soften hard chains, by 
lining them, as it were, with rich supplies of grace. 
He can relax the closeness of a prison, with his free 
Spirit, who brings liberty wherever be is. Their 
hearts are thankful for mercies that they enjoy ; and 
God chooses that tirep to give them new ones: a 
strong proof that it is indeed a good thing to give 






ft MAN'S RECOVERY BIT FAITH IN CHRIST. 

thanks unto the name of the Lord. Praise for old 
mercies brings new mercy with it. The liberal man 
lives -by liberal devices. 

4. The occasion of the jailor's conversion is an 
earthquake, which shook the prison, opened the doors, 
and made the chains fall off. A strange sort of earth- 
quake, indeed, that loosed the prisoners' bonds. 
"When the Lord designs to awaken a sinner, if less 
will not do it, a miracle shall be wrought. 

5. It is worthy our observation, that the first influ- 
ence of this providence was ]jk§ to have proven fatal 
and ruining to the man whose salvation was design- 
ed. The first appearances of 'God for the salvation 
of sinners may have a very strange influence. They 
may be so far from bringing the sinners, whose sal- 
vation is designed, nearer, that- they may seem to put 
them farther off. The jailor would have killed him- 
self. 

6. Their frame and deportment under this dispen- 
sation is no less remarkable. Though the earth be 
shaken, their hearts are not so, but are in a blessed 
rest and repose. They know that God who shook the 
earth was their God, and gave it a commission not to 
wrong but to help them. This keeps the Christian 
calm under shaking providences; the seas may rage, 
and beat high, but the rock whereon he rests remains 
firm, and cannot be shaken. And a further proof of 
their frame we have in their regard to the jailor's 
safety. Some would have thought it a happy occa- 
sion to make an escape ; but they take care of the 
keeper's life, though it should be to the endangering 
of their own. They do good to enemies, and love 
them that hate them. 

7- Their words to the jailor are remarkable : " Do 
thyself no harm.' 5 They seasonably step in for pre- 
venting of sin ; they represent the sin so as it might 
appear the more hateful ; they remove the tempta- 
tion. Herein they lease us an example : if we would 
prevent the ruins of others^ we must step in season* 



MAN'S RECOVERY BY FAITH IN CHRISTo 3 

bly. Had they delayed a little longer, the man had 
been gone past all remedy. If we would discover sin 
so as to make it appear sinful, we must represent it 
under those forms which are most likely to engage 
sinners to renounce it : (f Do thyself no harm. 55 Self- 
preservation is the prime dictate of nature. For one 
to destroy himself, is to act cross to the very found- 
ation of reason, which leads to the use of all means 
that have a tendency to self-preservation. And then 
they remove the temptation. Those wht> would ef- 
fectually dissuade sinners from sin, must let them 
see that all the grounds they go upon are mistakes. 
The man supposed they had been gone., and that he 
would be punished for them; and to^liun this ima- 
ginary danger, he would have really ruined himself. 
Thus sinners, to shun imaginary evils, run upon real 
ones : and to gain imaginary advantages, they lose 
the true gain. And therefore ministers or others, in 
dealing with them, should study to undeceive them 
in this matter: « Do thyself no harm, for we are all 
here. 5 ' 

Here some may inquire, how they saw him, when 
it was now night, and he did not see them ? To this 
I answer, there might be either moon-light, or a can- 
dle in the uttermost room, whereby they might see 
what was done there ; but yet he could not see into 
the remote corners of the innermost prison where 
they lay in chains. 

8. We are to observe the influence that this check, 
this seasonable advice, that carried a reproof in its 
bosom, had upon the man ; it convinced him, it put 
him into this trembling humble posture we find him 
in. Here I might observe many very considerable 
truths. Grace usually begins to work, when sinners 
have gone to a height, to an excess of sin. While 
the man is practising a bloody crime, and had mur- 
dered himself in design, then grace chooses to lay 
hold on him. When Saul was grown mad in his per- 
secution, carrying it even to a foreign country, grace 



& MAN** RECOVERY BY FAITH Itf CHRIST 

takes the opportunity. It doth not bespeak sinners 
in their lucid intervals ; but, to show its pawer, it 
reaches them when at their worst. Again, how 
mighty a change can a word work, when the Spirit 
of God concurs ? He whom the earthquake did not 
deter from sinning, is overcome with a word : a word 
makes him that put their feet in the stocks fall down 
at their feet. One word opens the man's eyes to see 
what he never saw before, it fills his heart with con- 
cern about salvation, a thing he had not minded be- 
fore ; and the fears of that wrath that he little 
thought of, when he was just going to throw him- 
self fearlessly in its hand by self-murder, now makes 
him tremble, and fall down, and cry out, What must 
I do to be saved ? It makes him pay reverence to 
them to whom he paid none before. He calls them 
Sirs, a term of honour and respect. A great change 
indeed ! here are a multitude of wonders. The ter- 
rors of God make a stout heart to shake. An uncon- 
cerned persecutor lays salvation to heart: and much 
concern in the heart discovers itself bv its effects : 
it breaks out in the trembling of the body, and the 
anxious question in the text. 

9. Here it is worth our while to inquire, what he 
was convinced of? That the man is convinced of 
danger, is plain ; that it was not the danger of being 
punished for letting away the prisoners, is no less 
plain i he was now eased of any fears he had of this 
sort. In one word, he was convinced of his sin and 
misery. This is plain from the apostle's direction. 
It were blasphemy to think that they mistook his 
case ; and the e\ent puts it beyond all doubt, that 
they were not mistaken , for the cure is no sooner 
applied than it takes effect. The direction quieted 
the man's mind .; and this makes it plain, that it was 
sin and misery that was now in his view ; it was the 
curse of the law that was pursuing him. We need 
not spend time in inquiring what sins he was con- 
vinced of. That the sin of self-murder was the first 



MAN'S RECOVERY BY lAITII IN CHRIST. 5 

seems probable from what has been already discours- 
ed. When the candle of the Lord fills the bosom of 
a sinner with light, the first sin that is seen is usually 
some great sin, and for most part the sin that was 
last committed. This sin was just now committed ; 
and a monstrous one it was : but though this might 
be the first, we have no reason to think that it was 
this only ; nay, we have reason to think, that the 
Lord gave the man a broad sight of all his other im- 
pieties. When the Lord lights a candle in a sinners 
bosom, though some one great sin occurs first, yet he 
quickly turns to others, and looks through the ugly 
heart that was never seen before, and sees it full of 
sins. The Lord tells sinners sometimes all that ihey 
ever did, by telling them one sin $ and thus it was no 
doubt with the jailor. In the 

10th, And last place, the posture the poor man is in, 
when he puts the melancholy question, What must I 
do to be saved? deserves our notice; he is fallen up- 
on his face ; not to worship : this the apostle would 
not have permitted, as they did not upon other occa- 
sions,* but either it is only a civil respect he pays 
them, after the fashion of the supplicants in the east- 
ern countries: or his trembling legs were not able 
to support his body ; or partly the one, and partly the 
other, occasioned tills posture. 

The next thing that falls under our consideration 
is, the answer which the apostle gave to the jailor's 
question. Believe on the Lord Jesus Christ* and thou 
shalt be saved 9 and thy house. This contains the 
substance of the gospel ; and it is this part of the 
words we principally design to insist on. I shall re- 
fer the explication of them, till stieh time as I have 
done with what is designed from the question; be- 
cause I do not incline to burden you with too tedious 
an explication of the words. 

From the question itself, then, according to the 
account just now given of its meaning, we shall lay 

N 



6 MAN'S KECOVEHY BY FAITH IN CHRIST. 

before you, arid discourse of this one doctrinal propo- 
sition. 

Doct. — « A sinner that is awakened, and soundly 
convinced of sin, and of misery, its necessary con- 
sequent and companion, will lay salvation serious- 
ly to heart ; or will with concern put the question, 
What must I do to be saved 6 }" 

This we see is the first fruit of conviction in the 
jailor, Sirs, what must I do to he saved ? This was 
the immediate result of conviction in the awakened 
converts, Acts iii. 37. And thus it will be with all 
who are indeed awakened and convinced of sin, unless 
there be some such concomitant circumstances as 
binder it necessarily, of which anon. 

In discoursing this doctrine, we shall, 

I. Premise a few things, for clearing the doctrine* 

II. Inquire what this salvation is 9 which awaken- 
ed sinners seek after, 

III. We shall endeavour to give some account of 
this concern about salvation, which is the result of 
conviction. 

IV. We shall show, why it is that convinced sinners 
do lay salvation to heart. Now, of each of these in 
order. 

I. We begin with the first ; and for clearing our 
doctrine, we offer to your consideration a few propo- 
sitions. 

First, Conviction is tbafsight of sin and misery 
which sinners get, when the Spirit of God presents 
them to the soul's view, in their nature, and their ne- 
cessary connexion with one another, together with 
the sinner's interest and concernment in them ; and 
that in so clear a light, that he cannot but take no- 
tice of them. 1st. We say the Spirit of God sets sin 
and misery in their own nature before the sinner's 



man's recovery BY FAITH IX CHRIST 7 

eyes, in a clear light. There is no man who has not 
some apprehensions of sin and misery ; every one 
discourses of these things. Education, the dis- 
pensation of the word, and converse, have hegot some 
notions of sin in every body's mind : but for any clear 
discoveries of sin in its nature, few have them. The 
thoughts of men about sin, are, for the most part, 
like the thoughts of a man who never saw a toad with 
a full light : if any man should tell him how loathsome 
a creature it were; and withal, in the twilight show 
him one, when he could not distinguish it from a 
piece of curious jet lying by i(, he would not be much 
affected with the account, nor would his thoughts of 
its deformity and ugliness answer the thing itself: 
but if the sun should dart down a beam of its light 
upon the loathsome creature, the man would see it, 
and it may be then his flesh would begin to shrink, 
and it would fill him with aversion. Just so it is 
with unconvinced sinners : they see sin, but it is only 
in the twilight of reason, education, or the external 
dispensation of the wt>rdj therefore they are not af- 
fected with it, nor do they see any peculiar deformi- 
ty in it, until the Spirit of God let in a ray of super- 
natural light, and then this very quickly fills the soul 
with a view of its exceeding sinfulness, which makes 
the heart begin to shrink at it, and entertain it with 
aversion. The ease is just the same with respect to 
that misery that is the consequent and companion of 
sin. Till once the Lord make bare his arm in the 
sinner's view, and cast in some drops of wrath into his 
soul, with a certification that these are but drops, ho 
will never be duly affected with it. 2dhj. The Spi- 
rit of God in conviction, not only presents sin and 
misery to the soul in their own nature, but likewise 
in their connexion. God has linked sin and hell to- 
gether. It always was so, but sinners do not always 
think so. Groundless apprehensions of God, as if he 
were ali mercy, his patience in forbearing the execu- 
tion of such as deserve double destruction, the sub- 



S sian's recovery jby faith in chmst. 

file reasonings of Satan, the world, and deceitful lusfs, 
cither beget a persuasion, that sin and wrath may be 
separate, or else a suspicion (hat it is not certain that 
they are so linked together as the word says, and 
ministers aver. But the Spirit of God presents the 
two, in their dependence and connexion, in such a 
light to the sinner's mind, thai he cannot but believe 
that there is no parting them. Sdly. The Spirit of 
God discovers to the sinner how deeply he is <&&8$*ik- 
cd in sin. and consequently in that wo that is linked 
to it. He not only lets him see the toad crawling at 
H distance* !;;;! spar. \i\* yevi? eioth£s. He not only 
tells him that a certain man has sinned, as Nathan 
did in the parable, but applies the parable, and says* 
"Thou art the man" He not oniy lets the sinner 
see hell and sin linked together, but also lets him see 
the one end of the chain, sin, fastened to himself; 
and all this he discovers with such clearness as obli- 
ges the sinner to notice it. 

Secondly, We premise this, That there are differ- 
ent degrees of conviction, and that both as to its clear- 
ness* extent and continuance. Upon some persons, 
some ftiint rays break in, and open their eyes some- 
what above nature's power, letting them see a little 
more clearly. Upon others there come in fall beams, 
discovering all distinctly, like the sun shining in his 
strength. Again, some discover only a few ; others 
get under their view many sins ; the light that shines 
upon some, is only like a flash of lightning, that fills 
the house with surprising light* and is presently gone 
again ; or like the warm blinks of the sun before a 
shower, which are presently gone, and the sky filled 
with dark clouds. So various are convictions, as to 
their degrees of clearness, extent, and continuance, 
Those convictions which are only faint, and reach 
only to a few sins, we are not here speaking of, when 
we speak of a sinner that is thoroughly awakened or 
convinced, 



man's recovery by faith itf christ. 9 

Thirdly, The issues and consequences of convic- 
tion are no less various. Those fainter discoveries 
of sin, which many meet with in the dispensation of 
the word, or by awakening providences, usually car- 
ry people the length of some faint desires after deli- 
verance ; or if they rise higher, it seldom goes fur- 
ther than good resolutions, and there they die. The 
great flashes of light, which dart into the minds of 
some, very often miscarry, and turn to nothing. It is 
much with the persons who fall under them, as it is 
with a man that is awakened by a flash of lightning 
that darts into his bed : the noise of a thunder- clap, 
that comes along with it, may make the man start 
up before he is well awaked ; and the light unex- 
pectedly discovering man}' things, occasions a great 
confusion in his mind ; but presently the noise is over 
and the light gone, and then the natural temper of 
his body, the softness and ease of the bed he lies in, 
do invite him afresh to sleep \ and though by the light 
that came in, he might see the room full of enemies, 
he is easily persuaded that all was but illusions of 
fancy, and therefore, he lays himself down again, 
and falls fast asleep. Thus it is with many : they 
hear the thunderings of the law in the preaching of 
the word ; and sometimes the Spirit of God lets in a 
beam of light into the heart with them, that tills all 
the soul with fear, discovering the deadly foes that 
arc lodged and secretly entertained there ; this makes 
sinners start up, and it may be cry out ; they are 
awakened out of their security, and raise themselves 
cut of their beds. Now, one would think those per- 
sons in a great forwardness, and very well; but ere 
ever ye are aware, they are fast asleep again, « They 
return with the dog to the vomit, and with the sow 
that was washed, to wallowing in the mire;" they 
fall in their own sins. Why, what is the matter? 
No degree of conviction can change the heart ; and 
convictions of short continuance do rather fright than 
soundly awaken : therefore, when the natural incli- 
nation of the heart presses on to a little more sleepr; 

N % 



10 MAN'S RECOVE&Y BY FAITH IN CHRIST* 

and Satan joining issue with this frame of ilie carnal 
Biindj, contributes Iiis part, and endeavours to lay the 
soul asleep again, it cannot choose but fall asleep ; 
for the Hash of light is gone, and the voice of the min- 
ister, or providence, by the noise of those solicita- 
tions, are banished his mind : and here ends the re- 
ligion of a great many, who at communions, and 
some other occasions, appear to be something. 

Fourthly, When we speak of a person's being 
soundly and deeply convinced, and of abiding convic- 
tions, we do not mean that there is any one degree 
of conviction that all come to who are saved ; nor do 
we mean? that there is any degree of conviction which 
is always followed with faith : for those who are 
most deeply convinced, may one way or other mis- 
carry and be lost. They may fall" into despair, or 
they may fall in with false remedies ; or they may 
wear out from under convictions, as some have done, 
and then turn openly profane. Nor do we intend 
that every one who believes, before he do so, must lie 
along time under conviction ; for we see the con- 
trary in the jailor, who presently believes and re- 
joices, and so was very soon out from under his con- 
victions. In fine, we only speak of deep and sound 
conviction, in opposition to those fainter ones, which 
seldom raise the persons that have them above the 
sluggard's desires, or some ineffectual resolutions: 
and when we speak of abiding conviction, it is in op- 
position to those Hashes, which are presently gone, 
and have no other influence than to make half awa- 
kened sinners start up, and cry out of their fears, but 
presently their fears are hushed, and they lie down 
and fall as fast asleep as ever. 

Fifthly 9 Our doctrine must only be understood of 
those who are yet in time ; for damned sinners are in- 
deed sufficiently awakened, yet cannot be said to put 
this inquiry 9 because they are abundantly convinced, 
that salvation is not to be expected. And the same 
is to be said as to those who have split upon the rock 



MAN'S ItECOVEUY BY FAITH IX CUBIST. 11 

of despair, who, though they be not yet in hell, do 
judge* notwithstanding, their escape impossible. 
Our doctrine. is net to be understood of those per- 
sons. 

Sixthly 9 We say not in our doctrine, that convic- 
tions, however deep, or distinct, or abiding, issue 
in salvation, but in a serious concern about it. A 
person may be concerned, and put inquiries about 
that which he may never attain. He may ask, What 
shall I do to be saved ? who shall never be saved, 
The young man in the gospel asked. "What must I 
do to inherit eternal life ?" yet, for any thing the 
scripture makes appear, he did never inherit it. 
These things being laid down for clearing the doc- 
trine, we now proceed to the 

If. Thing proposed, which was, to inquire rvhat 
that salvation is which awakened sinners are con- 
cerned about, and which they seek after. Salvation, 
as everv cue knows, signifies a delivery from some 
one thing or other that is looked upon as dangerous, 
evil, hurtful. None are capable of salvation, save 
those who are either under some such evil, or who 
are in danger of it ; and then they may be said to he 
saved, when they are freed from it, or from the dan- 
ger of it,' when they are delivered from distresses, 
or when their safety is provided for. This is the 
plain import of the word. But as it is used by con- 
vinced sinners, it takes in more : it not only respects 
deliverance from evil, but also the enjoyment of God 
and of good. It is frequentlj r so used in scripture: 
salvation (here is put, not only for deliverance from 
hell, but for the title to heaven ; and hence believers 
are styled « heirs of salvation/' Heb. i. 14. ; where 
the apostle, speaking of the angels, says, ** Are they 
not all ministering spirits, sent forth to minister to 
them who shall be heirs of salvation ?** In one word, 
this salvation, that awakened sinners seek after, 
takes in freedom from sin, and a title of life ; and 
hence the question in the test takes in other two. 



k_ 



±2 MAN'S RECOVERY BY FAITH IN" CHRIST. 

First, What shall I do that I may get pardon of 
sin 6 } The sinner sees that it is sin that draws hell 
upon him; therefore, unless this he pardoned, he de- 
spairs utterly of freedom from hell and wrath. The 
one he sees impossible to be attained, unless he can 
first get the other. As sin draws on hell, so pardon 
is linked to salvation from hell : or rather, salvation 
from wrath is linked to pardon. This we see plain- 
ly enough in the carriage of those convinced sin- 
ners, Micah vi. 6. " Wherewith shall I come before 
the Lord, and bow myself before the high God ? 
shall I come before him with burnt-offerings, and 
calves of a year old ? Will the Lord be pleased with 
thousands of rams, or ten thousands of rivers of oil ? 
shall I give my iirst-born for my transgression, the 
fruit of my body for the sin of my soul l" This is 
1he genuine language of a convinced sinner. Pardon 
he would have at any rate. 

Secondly, The other question that is implied in 
the text, is that of the young man that came to Christ, 
Mark x. 17. « What shall I do that I may inherit 
eternal life V 9 Though pardon of sin, or freedom 
from wrath, be that winch first occurs to an awaken- 
ed sinner as the object, of his desires ; yet it is not all 
that he desires. Salvation would be very incom- 
plete, if eternal life eanae not in to boot : for man 
might be forgiven, and yet be turned into nothing, or 
not admitted into the enjoyment of God. A rebel 
may be pardoned, and never be made a favourite. 
That this, as well as the other, will be much upon 
the thoughts of a solidly convinced sinner, appears 
from several considerations. 

1st, When God himself condescends to direct such, 
he makes something more than pardon necessary to 
them, Hos. xiv. 2. There the remnant of the Jews, 
whom the Lord has a mind to do good to, are told 
what they must seek from him when they return, 
and what was necessary in order to their happiness ; 
&ot only must they have their iniquities pardoned, 



MAN'S RECOVERY El r TAITH IN CHRIST. 13 

bat they must have gracious acceptance with God, or 
admission inio his favour, <<j Take with you words, 
and turn to the Lord, say unto him, Take away all 
iniquity, and receive us graciously." Gracious ac- 
ceptance with God is full as necessary, in order to 
the content of an awakened sinner, as pardon of sin. 

2dly 9 Awakened sinners, in all ages, have by their 
practice evidently discovered, that pardun alone did 
not seem sufficient to satisfy them. They have ever 
been seeking after some rigiitccssRess* wherein they 
might appear before God, and upon which they 
might found their title and claim to eternal life, as 
being sensible that pardon of sin alone could not do 
it. The Jews, who expected pardon from the mercy 
of God, yet '* wetit about to establish a righteousness 
of their own, being ignorant of the righteousness of 
God. 95 Rom. x. 3. 

Sdty, In one word, a convinced sinner is one that 
is persuaded of a future stale, and that the things of 
this world cannot make him happy : therefore he cer- 
tainly means ihe same by this question, What shall I 
do to be saved ? that we mean when we inquire, 
What shall make us happy. That every awakened 
sinner is convinced of a future state, is unquestiona- 
ble, since the wrath he would so fain be freed from 
is chiefly in a future state : nor is it less plain, 
that it is complete happiness he aims at, and that all 
his trouble arises from the apprehensions of the in- 
consistency between his happiness and unpardoned 
guilt. That which only remains to be made appear, 
is, that pardon of sin alone cannot secure him of etey- 
sal happiness : and this is easily proven ; for there 
are two things which pardon doth not, and yet with- 
out them both it is impossible that man should be 
happy, (i,) Pardon of sin gives man no title, no 
claim, to eternal life and happiness. Innocence in 
Adam did not give him a title to heaven; can any, 
then, think that pardon now can give us a title ? 
Eternal life was to be the reward of a course of obe- 
dience ; nor had innocent Adam any pretensions to it* 



14 man's recovery by FAITH IN CHRIST 

till such time as he had fulfilled a course of perfect 
obedience $ far less, then, could fallen man have any 
pretensions to it, if only his sins were pardoned. (2.) 
Pardon of sin doth not make man meet for "inheri- 
tance of the saints in light," for converse and inter- 
course with God. A convinced sinner will see, that 
there is no possibility of access for him to the enjoy- 
ment of God, unless there be an entire change 
wrought upon his nature ; for how can two of so very 
different natures have any mutual complacency in 
one another? God can have none in the sinful na- 
ture of man; nor can the sinful nature of man have 
any in the holy nature of God ; and it is what none 
can say, that pardon changes the nature of the per- 
son that is pardoned. 

Now, to sum up what we have said under this 
head, when an awakened sinner puts the question, 
What must I do to be saved*? he just means, How 
shall I obtain happiness? And this has these three 
in it : [I.] How shall I get my sins pardoned ? 
[2.] How shall I get a title to eternal life ? [3.] 
IIovv shall I be made meet to be a sharer of the 
" inheritance of the saints in light?" Unless the 
mind be fully satisfied as to these three inquiries, it 
can never think itself secure or happy. That which 
Comes, in the 

III. Place, to be inquired into, is the nature of 
this concern, which is the genuine issue and necessary 
result of sound conviction. The nature and effects 
of this we shall unfold to you in the following parti- 
culars. And, 

First, To lay salvation to the heart, or to he con- 
cerned about it seriously, imports dissatisfaction with 
all other enjoyments, so long as the soul is in the 
dark about this. The man may possibly be possessed 
of great things in the world, he may have all going 
there with him according to wish ; but if once he be- 
gin to take salvation to the heart, he will find con- 
tent of mind in none of these things. If such a one 



MAN'S RECOVERY BY FAITH IN CHRIST. 15 

cast his eves upon his enjoyments, his riches, his ho- 
nours, his pleasures, he will he sure to conclude, as 
Haman did upon another account, Esther v. 13. 
" Yet all this availeth me nothing, so long as I an) at 
an uncertainty abGut salvation." These things can- 
not satisfy. What are they toadying man? One 
that apprehends himself just ready to he swallowed 
up of the wrath of God, can relish no sweetness in 
any of these things, till once he be rid of the fears of 
that. Thus we see it is with the jailor; he, who 
but a little while before was so anxious about the 
prisoners, that he was ready to have made himself 
away for fear of their escape, turns now unconcerned 
about these things; and we hear not, that, while all 
the doors were open, he made any provision for their 
security; nor did he receive any satisfaction from 
understanding that they were all safe. This dissa- 
tisfaction is not such a discontent as some fall into 
who are no ways awakened, which leads them to fret, 
grudge, and repine, because their lot in a present 
world is not such as they would have it ; no, but it 
is such a dissatisfaction as flows from a solid persua- 
sion that these things cannot afford happiness, or 
avert impending or threatened misery, which is so 
terrible in the eyes of the alarmed sinner. 

Secondly, This concern about salvation imports 
ihoughtfuhiess about the threatened evils, and the 
means of preventing them. When the soul has once 
got a view of sin and misery in their native colours, 
and sees misery threatening it, then this arrests the 
thoughts ; the mind can ply itself to no other thing 
with pleasure, but only to the ways and means of es- 
cape. If other thoughts intrude, they are presently 
rejected with eontempt, as impertinent. The man 
indeed doth not deny it to be his duty to be concerned 
about other things \ but he thinks it not present du- 
ty, nay, he thinks it impertinent for him in his pre- 
sent condition. He is like one that lives in a besieg- 
ed city: the enemy has made a breach in the walls, 



16 MAN'S RECOVERY BY FAITH IN CHRIST. 

and threatens a sudden irruption. In which case, 
the man knows very well he is obliged to attend to 
the duties of his ordinary calling and station ; yet, in 
the present exigence, he doth not judge it pertinent 
to look that way ; for if the enemy once enter at the 
breach, and sack the city, then he for ever loses the 
advantage of any thing that he gains by his other en- 
deavours ; therefore he rather turns his thoughts and 
contrivances to the reparation of the breach, or the 
pacifying of the enemy, if he find the place not tena- 
ble against him. Just so is it in the case of an 
awakened sinner: he knows, that if the wrath of 
God overtake him, he is for ever ruined ; therefore 
his thoughts are wholly bent upon this, how he may 
be delivered from the wrath to come. Thus was the 
psalmist employed under fears of impending hazard, 
Psal. xiii. % " How long (say ye) shall I take counsel 
in my mu\, having sorrow in my heart daily? How 
long shall mine enemy be exalted over me ?" The 
apprehensions he was under of danger, put him upon 
many contrivances how he might rid himself of it. 
This is always the nature of concern; it arrests the 
thoughts, and keeps men upon that about which the 
soul is concerned. 

Thirdly. This concern has in it always earnestness 
of desire after salvation. Desire is ever implied in 
■concern of mind ; if a man be concerned bow to avert 
a threatened evil, he desires freedom from it; if he 
be concerned how to obtain any good he wants, or 
retain what already he is possessed of, the soul ever 
irumixes its concern with desire. This flows from 
the very nature of man's soul ; for desire is nothing 
else but the cleaving of the rational soul to that 
which appears congruous, useful, and necessary to 
its happiness : so one that is awakened, and sees his 
hazard, will certainly desire salvation* Hence it is, 
that we fmd Christ the Saviour, among the other ti- 
tles which are given to him in scpipture, obtain that 
famous one, "The desire *f &!1 nations/ 9 Hag, 13. 6, 



MAN*S KEC0VE11Y BY FAITH IN CHRIST. 17 

7. "For tluis saitli the Lord of Hosts, Yet once, it 
is a little while, and I will shake tiic heavens, and 
the earth, and the sea, and the dry land ; and I will 
shake all nations, and the desire of all nations shall 
come; and I will fill this house with glory, saith 
the Lord of hosts." A Saviour will be desired by 
such of all nations as are awakened to see their 
need of him. 

Fourthly, This concern about salvation imports a 
commotion in the affections. A soul full of thoughts 
about wrath threatened or felt, will have its affec- 
tions employed about it, according to the account the 
judgment gives of it. If wrath be in any measure 
felt, it will fill the soul with grief and sorrow ; if it 
be looked upon as approaching, it will make the mart 
shake with fear; if it be represented as ruining and 
destructive to the soul, it will raise the highest ha- 
tred and aversion ; if there be any apparent possibil- 
ity of escape, it will excite hope in the soul. In one 
word, in a soul that lays salvation seriously to heart, 
every one of these passions will take their turn, ac- 
cording as occasion calls for them, or the present 
exercise of the mind requires and excites them. — 
Were we discoursing of this concern about salvation 
only as it rests in the mind, we should hold here; 
but here we are considering it, not only as it is in its 
own nature, but as it doth manifest itself in its ef- 
fects ; and therefore, 

Fifthly, We say, where th^ soul is thus uneasy 
for want of salvation, thoughtful about it, and going 
forth in desires after it, this inward temper and 
frame of the mind will discover itself in words and 
language. Words are the indications of the thought? 
of the mind ; and where the mind is swallowed up of 
concern about any thing, so as to have ail its thoughts 
engrossed by it, then of necessity the words must inti- 
mate so much. A man indeed may be concerned about 
something of less importance, and this not hold ; but 
when salvation is laid to heart, then the tongue will be 

O 



18 MAN'S RECOVERY BY FAITH IN CHRIST. 

employed as well as the mind. It is storied, that, the 
father's hazard made the tongue-lacked child speak ; 
much more would its own hazard have done so. 
Our Lord says, " Out. of the abundance of the heart 
the mouth speaketh," Matth. xii, 34. ; and indeed 
where there is very much concern this way, it will 
not easily be retained ; it will be like a fire that can- 
not endure to be pent up close in a room, but must 
have a vent. Thus we see it was with the jailor. 
That which lay nearest the heart takes the start in 
discourse : Sirs, says he, what must I do to be saved ? 

Sixthly, Tliis inward frame of soul, this concern 
of mind; leads to the use of means. As the tongue 
will be employed in inquiring, and the mind in con- 
triving, so the rest of the man will be employed in 
following after, and using the means that are suited 
to give relief. Thus we see it was with the jai- 
lor ; he presently comes to the apostles, and seeks af- 
ter direction and help from them. No doubt he had 
heard of them what the possessed damsel, in the 17th 
verse of this chapter, cries out, that they were "the 
servants of the living God," who made it their work, 
" to show men the way of salvation ;" and this makes 
him address himself to them, as the readiest expedi- 
ent, the best means to get rid of his fears, and to be 
solved of the important scruple that lay so near his 
heart. 

Seventhly, Not only will this concern drive to the 
use of means, but it will stir up to diligence in the use 
of them. It will, fire the soul with such activity, as 
will carry it over that natural sluggishness that is in 
the heart of man, as the natural and genuine fruit of 
the depraved nature. The unconcerned man, the 
man that is half awakened, will say with the slug- 
gard, "There is a lion in the way, and I shall be 
slain in the streets." He will have a thousand tri- 
fling difficulties that will retard him and keep him 
hack; but when one lays salvation to heart, he will 
soon get over all these, and fall close to the diligent 



MAN'S RECOVERY 15Y FAITH IN CHRIST. 19 

use of means, in spite of ali difficulties. Thus it was 
with the jailor: He sprang in, and came trembling, 
and said, Sirs, what must I do to be saved'} He want- 
ed not his own grounds to fear the success of his at- 
tempt. What ! might he think, will these men, whom 
I used so hardly but the right before, deal so kindly 
by me, as to help me in this miserable pinch ? And 
will that God, whom I have provoked to be my ene- 
my, tender me any relief? But wrath pursued him 
so close at the heels, that he durst not stay on any of 
these accounts, but hazards the issue, be what it will. 
An awakened sinner is ever brought to the leeper's 
resolution, 2 Kings vii. 3, £. He sees an inevitable 
necessity of dying, if he sit still in his present condi- 
tion, or if he join himself to his old friends; and 
therefore he will rather choose to venture all upon 
the mercy of God, and his servants, whom he takes 
for his enemies, as knowing that there he has a per- 
adventure for life, whereas he has not that same any 
where else. 

Eighthly, This concern will discover itself, by put- 
ting the sonl in an active and waiting posture, ready 
to receive any injunction, and to comply with it with- 
out delay. One that comes thus to be concerned 
about salvation, will not stand to dispute the terms 
proposed, but will greedily wait for, and readily ac- 
cept them, if practicable, if possible. Thus we see it 
is with the poor man in our text. He comes not to 
make, but accept terms. Sirs, says he, xvhat must I 
do to be saved 6 } As if he had said, I am resolved to 
scruple nothing ye shall enjoin me ; tell me but what 
I shall do, and here am I ready to accept of any pro- 
posal that ye shall, in God's name, make unto me. 

Thus we have unfolded unto you the nature of this 
concern, which a solidly convinced sinner will have 
about salvation, and that from the text. I shall now 
proceed, 

IV. To inquire, Why it is that a solidly awakened 
sinner does thus lay salvation to heart above all things. 



W MAN'S KECOVERY BY FAITH IN CHRIS'!*. 

An account of this matter, we conceive, may be given 
in two or three propositions. 

Firt, A strong desire of self -preservation is laid 
in the mine! of man, and so closely woven in with his 
very frame and make, that there is no getting rid of 
it. Man may as soon cease to be, as cease to desire 
his o>vn preservation : " No man yet hated his own 
flesh, but cherisheth it," says the apostle, Eph. v. 29. 
If that hold in the laxer sense, when a man's near re- 
lation is called his own flesh, it must hold much more 
when it is taken in the most strict and close sense, 
for a man's self. 

Secondly, The necessary consequence of this desire 
of self-preservation, is an utter abhorrence unto every 
thing that is contrary to nature, or that appears de- 
structive of it; and every thing appears more or less 
terrible, as it is more or less hurtful to nature. 
These things which threaten us with utter ruin, can- 
not but fill the mind with terrible horror. Hence it 
is that death is called the king of terrors, because it 
threatens nature, notwithstanding alterations of less 
importance, but with entire dissolution. Death of 
all things is the most opposite to nature; and every 
other thing is more or less terrible, as it has more or 
less of death in it. 

Thirdly, An awakened soul, a solidly convinced 
sinner, sees by that light that God has let into his 
soul, the wratli of God 9 the second death, ready to lay 
hold upon him, and ruin him eternally; therefore 
cannot but have the greatest averson possible to it. 
What will put a man to flight, if not the sight of in- 
evitable death behind him ? Then, if ever, will a man 
flee, when he sees himself brought to that lamentable 
pinch, that he must either flee or die. 

Fourthly, Hence it inevitably follows, that such a 
man who sees himself in danger of utter ruin, in the 
ease he is in, will, nay, of necessity must, lay himself 
out to the utmost, or be concerned above all for sal- 
Yation from threatened ruin or misery. That prinei- 



MAN'S RECOVERY BY FAITH IN CHRIST. 21 

pie of self-preservation, and that abhorrence of what 
is hurtful to nature, which are the springs of all a 
man's actions, cannot but carry the whole man, and 
all the powers of the man, to its assistance, when it 
sees that the whole is endangered. 

Having thus shortly discussed what belongs to the 
explication' of this truth, we proceed now to make 
some practical improvement of it. And among many 
uses that might be made of it, we shall only make 
one, and that is of trial. 

Is it so, that a soundly convinced sinner will lay 
salvation to heart above all things else ? Then here is 
a touch-stone whereby ye may try whether or not ye 
be indeed convinced of sin, and whether soundly or 
not : and, in the name of God, we beseech you to put 
this to (rial. For, 

First, Unless ye know whether ye be convinced of 
sin or not, ye cannot know whether ye have got good 
of ail that we have discoursed to you formerly. 
This we know, that ye are either better or worsted 
by it; for « as the rain cometh down, and the snow 
from heaven, and returneth not thither, but water- 
eth the earth, and maketh it bring forth and bud, 
that it may give seed to the sower, and bread to the 
eater; so shall my word be, saith the Lord, that go- 
eth forth out of my mouth ; it shall not return unto 
me void, but it shall accomplish that which I please, 
and it shall prosper in the thing whereto I sent it," 
Isa. lv. 10, 11. We have spent many sermons on 
this design of conviction ; and now ye are concerned 
to try, and we are concerned to try, what has been 
the fruit of them. If ye be not yet convinced of sin, 
then ye have lost the advantage of all that has been 
said on this head. 

Secondly. Try this fairly, we beseech you; for 
if ye be not convinced, ye are like to lose the advan- 
tage of all that is to be said from the text we are 
now entering upon. We shall, if the Lord will, from 
this seripture hold forth, and make offer of Christ 

03 



22 MAN f S EECOVERY BY FAITH IN CHRIST. 

Jesus our Lord, as the only Saviour of lost sinners : 
and if ye be not convinced soundly of sin, ye are like 
to lose the advantage of such offers ; for none will 
welcome or entertain them, save only sueh as are 
convinced of sin, 

Thirdly. Try, for the Lord's sake, whether ye be 
convinced of sin or not ; for not a few wofully de- 
ceive themselves in this matter. They take "that 
general and unconcerned acknowledgement of sin, 
which every one is led to by custom, education, or 
some such way, for that solid conviction which is ne- 
cessary in order to our cordial acceptance of the gos- 
pel ; and this deceit is of most dangerous consequence, 
because it lies near the foundation, and a crack there 
must of necessity be fatal and ruining. 

That ye may be at a point in this matter, we shall 
again run over the several parts of that description 
we gave of this concern about salvation, which we 
would now have you to try yourselves by. 

But before we enter upon this trial, there is one 
sort of persons we would set by, as not concerned in 
it ; and that is, sueh as are openly profane, drunk- 
ards, swearers, liars, whoremongers, thieves, and the 
like. It were gross folly to make a trial of such 
who have their mark upon their foreheads. Those 
monsters are so far from being concerned about sal- 
vation, that they seem concerned to make their own 
damnation sure ; in as far as they take the plainest, 
the surest, and straightest course to ruin their own 
souls. As their damnation lingers not, so it will be 
just, because they run upon a seen evil. They de- 
serve scarce compassion, who can tell that he " who 
doth such things is guilty of death ;" and yet not on- 
ly do, « but take pleasure in them that do them." 
To endeavour to make a discovery of such persons, 
by an application of narrow and searching marks, 
were as if we did busy ourselves in separating huge 
stones from corn by a fine sieve, when it were much 
more easily done with the hand. These we set aside 



MAK ? S RECOVERY 3Y FAITH IS CHRIST. 2S 

in the entry, because their sins go before them into 
judgment. But besides these notorious sinners, there 
are others who are no less strangers to solid convic- 
tion than they, upon whom nevertheless it is some- 
thing more hard to prove it. x\nd therefore, for the 
discovery of such, we shall now proceed to deal a little 
more closely with your consciences ; and since your 
concernment in litis matter is so great, as we just 
now did show it to be, we beseech vou to be serious in 
this matter, which is, past all peradventure, to turn 
either to your eternal advantage, or to your eternal 
disadvantage. 

Ye all do profess yourselves convinced of sin. But 
now, if it be so, 1 demand of you, in God's name, 
have ye ever to this day been concerned about salva- 
tion, or, laid it to heart above all things ? If ye have 
not. then to this day ye have never been soundly con- 
vinced of sin, whatever your pretences are: and so 
ye are found liars in this matter, and deceivers of 
your own souls. If ye say ye have been, or are seri- 
ously concerned about salvation, then, 

1st, I interrogate your consciences, and I demand 
ye may interrogate them with this question, Can ye 
be satisfied with other things, while ye are at an ut- 
ter uncertainty about salvation? If so, if ye can be 
well pleased, and have rest in jour mind, and live 
contentedly at an uncertainty about salvation, provi- 
ded ye be in health of body, and your worldly con- 
cerns thrive, then we say, ye have never yet been 
concerned about salvation, and therefore are yet 
strangers to that sound conviction, without which 
none will be content to accept of Christ. 

2dhf 9 I interrogate you in God's name upon it, 
what thoughts do ye spend upon this subject ? Per- 
sons who can spend whole days, and nights, and 
weeks, and never have a serious thought about salva- 
tion, they certainly are no! laying it to heart. But 
that I may bring this second question yet a little clo- 
ser to the conscience, I shall break it into one or two 



2i MAN'S RECOVERY BY FAITH IN CHRIST. 

others ; and, 1. 1 interrogate you on it, what thoughts 
do ye choose ? Persons may sometimes be oppressed 
with thoughts that they entertain the uttermost aver- 
sion to ,• or they may be forced from the thoughts 
they would for ever desire to dwell upon. A man 
that is (thoroughly awakened, may, by the impetuous 
violence of temptation, or the inevitable occasions of 
life, be obliged, as it were, sometimes to intermit 
thoughts of salvation, and entertain thoughts about 
other things : but when he has leave to make choice, 
then he will choose to think of salvation. Now, if 
you choose ordinarily to think of other things than 
of salvation, then there is no such force upon you, it 
discovers you unconcerned about salvation, and con- 
sequently strangers to that solid conviction that is- 
sues alwavs in such a serious concern as we have 
been speaking of, 2. 1 further interrogate you, whe- 
ther or not do the thoughts about salvation frequent- 
ly press in upon you, when ye are busied about the 
ordinary occasions of life, when employed in your or- 
dinary occupations, when ye are working or conver- 
sing? If such thoughts are never wont to visit you 
even then, it is a sad sign that ye do not lay salva- 
tion seriously to heart; for certainly that which the 
mind is much concerned about, will frequently 
drive the thoughts that way. 3. I put this one 
question more to you, what thoughts are those on 
which your own time is spent? All your time, ye 
may think, is your own time: but there is a cer- 
tain portion of time which may be called so upon 
a peculiar account \ such are those seasons wherein 
we are neither engaged in business or in diversion, 
as when we walk alone in the fields, when we sepa- 
rate ourselves in order to rest at night, when we are 
undressing ourselves, or when we are waking upon 
our beds in the night-time, or before we engage in 
company in the morning. Now, it is in reference to 
such seasons as these that we inquire into your 
thoughts. If these seasons be not employed in 



man's kecovery by faith in chkist. S3 

thoughts about salvation, it is a sad sign that ye are 
not in earnest about it indeed. 

3dly, I put this question to you, what are your de- 
sires ? Man is a desiring creature : he is sensible of 
self-insufficiency, and therefore is ever desiring and 
longing after some one thing or other that is suited 
to his need, or at least which he thinks to be so. 
Now, what is it that ye desire ? Is it salvation ? Is 
it Christ? It may be, yc never have a desire after 
salvation, but when ye are laid upon a sick-bed, and 
fall under fears of death ; and even then, where 
there is one desire for eternal salvation, there are 
many for freedom from death, for some longer life. 
Dying David, speaking of that covenant whereby 
salvation was insured to him, could call it all his de- 
sire: " Although my house be not so with God ; yet 
he hath made with me an everlasting covenant, or- 
dered in all things and sure ; for this is all my salva- 
tion, and all my desire, although he make it not to 
grow,*' 2 Sam. xxiii. 5. If your souls do not fre- 
quently go out in desires after God, after salvation, 
it is a shrewd evidence that ye are not concerned 
about salvation, and consequently that ye are not 
yet convinced of sin. 

Mhhj 9 Are your hearts ever affected about salva- 
tion ? When there is a concern about any thing in the 
soul of man* it never fails to set the heart a-work, 
and to fill the affections. Now, surely, if ye he in 
any good degree concerned about salvation, ye will be 
affected. 1. Have ye never any fears of falling short 
of salvation? "Let us fear, lest a promise being 
left us of entering into his rest, any of us should seem 
to come short," says the apostle, Heb. iv. 1. A 
heart weighed, and really concerned about salvation, 
will see many grounds to fear that possibly it may 
lose salvation at last. The falls of others, the diffi- 
culties and opposition in the way to salvation, and its 
own felt weakness, will ever occasion fear in the 



26 MAN'S RECOVERY BY FAITH IN CHRIST. 

heart about this. What one is very concerned to 
have, he is always feared to lose. 2. Do ye never 
taste any thing of the anger of God in the threaten- 
ings ? Those that are concerned about salvation, 
get such a taste of God's displeasure, as is wont to 
Jill their hearts with grief and sorrow. If ye know 
nothing of this, it looks very ill, and speaks you not 
duly concerned about salvation. 3. Do ye never find 
any thing of shame for sin rising in your heart ? If 
none of these affections be moved, it is a sad but sure 
evidence that ye are not concerned about salvation* 
and consequently that ye are not yet solidly convin- 
ced of sin. 

bthlij, Whither runs your discourse commonly ? 
Do ye never speak of salvation ? We told you for- 
merly, that when the heart is much concerned about 
salvation, the mouth will sometimes be employed ia 
speaking about it. Now, where runs your talk com- 
monly ? Is there never a word of salvation in your 
discourse ? It is a sad sign that ye never yet were 
convinced of sin, that ye never yet laid salvation to 
heart. Do not think that it will clear you, to tell 
that ye must conform your discourse to the temper 
of those with whom ye converse : for I say, 1. Do 
ye never converse with any body that would be wil- 
ling to entertain discourse about salvation? If it 
be so, then I am sure it is choice and not necessity 
makes it so : this therefore is a further proof of 
your unconcernedness about salvation, ye slight the 
converse of such as may help you. 2. Are ye never in 
a company where ye may lead the discourse ? If ye 
be a master of a family, a parent, or any superior, I 
am sure amongst your inferiors ye may have the 
leading of the discourse : nay, though ye be the ser- 
vants, ye may some time or other have as fair 
a pretence to prescribe to others the subject of dis- 
course, as they have to prescribe to you. 3. If ye 
shift the evidence of all this, I shall put here a ques- 
tion or two to yoi^ which will, if faithfully applied; 



man's recovery BY FAITH IN CHRIST. 27 

Kiake a discovery of you in this matter. And, (1.) 
Do ye not weary of the company, and of the discourse 
that has no respect to salvation ? (2.) Is it not a re- 
straint upon you, when ye are kept from discoursing 
of salvation? If ye be really concerned about it, I 
am sure it will be so sometimes with you. But I pro- 
ceed ; and, in the 

6th Place, I put the question to you, what dili- 
gence is there in using the means of salvation? No 
man that understands either scripture or reason, can 
think the man concerned about salvation that useth 
not the means of salvation. Now, because I judge 
that here we may meet with not a few of you, I shall 
descend to particulars, and deal plainly with you 
about this matter. The means of salvation are of 
three sorts, secret, private, and public. Now, I will 
put some questions to you in reference to each of 
them. 

I begin with those which we call secret ; and of 
ihem I shall only name secret reading of the scrip- 
tures, and prayer, Lev. xviii. 5. Rom. x. 13.; and 
in reference to those I shall put two or three ques- 
tions to you. And, 1. Are ye neglecters of secret 
prayer? Can ye rise in the morning, and go to your 
work, and never bow a knee to God ? To such we 
dare say confidently, ye were never yet concerned 
about your soul's salvation. 2. Are ye ever concern- 
ed to know what success ye have in your prayers ? 
Most part deal, I fear, by their prayers, as some un- 
natural parents do by their children ; they lay them 
down to others, and never inquire what becomes of 
them, whether (hey die or live: which argues that they 
are not in earnest in them. We ever find the saints 
recorded in scripture in earnest about the accept- 
ance and success of their prayers. 3. Are all your 
secret prayers confined to stated times,! t may be morn- 
ing and evening? Or are you frequently breathing 
out your desires in ejaculations? If ye neglect these 
it is a sad sign ye are not concerned about salvation. 



28 MAN f S RECOVERY BY FAITH IN eilUIST 

Ejaculations, I may say, are the genuine effect of 
concern about salvation. Here I do not approve of 
those common forms that people use, to (he great 
scandal of religion and offence of God, God save us, 
The Lord deliver us, upon every turn. These sure- 
ly argue want of concern about salvation, and want 
of due respect to God. Persons duly concerned about 
salvation will speak of God with more fear and dread, 
than is commonly in these expressions, which, as they 
are used, are certainly a palpable breach of the third 
command. But when I speak of ejaculations, I mean 
thereby, affectionate and reverend desires sent up to 
God about salvation : and I believe there shall scarce 
be found any really concerned about salvation, who are 
utter strangers to them. 4. Do ye neglect the reading 
of the word of God, or do ye not ? Such of you as 
will not be at pains to learn to read the word of God, 
lean scarce think you in earnest concerned about sal- 
vation, since ye neglect so necessary a mean : at least 
I think ye have need to be very sure of the grounds ye 
lean upon, if ye conclude yourself really concerned 
about it, while ye neglect this duty. When people 
are not at pains to read, or take not care to get the 
scripture read to them in secret ; if through age they 
be incapable, it is a sad sign of want of concern about 
salvation. I would desire you to consider seriously, 
that one command given by God to his church of old, 
" He gave them his laws and his statutes, which if a 
man do, he shall even live in them/' Lev. xviii. h* 
And he gives them a peremptory command how to 
use them, Deut. xi. 18. — 20. " Ye shall lay up these 
my words in your heart, and in your soul, and bind 
them for a sign upon your hand, that they may be as 
frontlets between your eyes ; and ye shall teach them 
your children, speaking of them when thou sit test in 
thine house, and when thou walkest iy the way, when 
thou liest down, and when thou risest up; and thou 
shalt write them upon the door posts of thine house, 
and upon thy gates." Every where they were to 



MAN f S ItECOVEUY EY FAITH IN CHRIST. 2% 

have the law of God along with then?. How they 
can be concerned duly about salvation, who neglect 
the use of that which God commands, and commands 
so peremptorily, I do not well understand. &. Do 
ye lake heed to what ye read ? Bo ye learn to do all 
the words of the Lord ? or do ye endeavour to under- 
stand what ye read ? In a word, are ye affected with 
what ye read, or are ye not ? If ye be not, then it is 
evidence enough that ye are not concerned seriously 
about salvation : so that ye are not solidly convinced of 
sin. If ye either neglect the use of these means of 
salvation, or prove unconcerned as to the success of 
your use of them, it is undoubtedly sure that yet. ye 
have not laid salvation to heart. I do not indeed say, 
but even the children of God may be more remiss at 
some times than at other times, bat entirely to ne- 
glect, or prove unconcerned, they cannot, nor indeed 
can any that is laying salvation to heart. But, 

I come, in the second place, to inquire into your 
diligence in your families. And here I shall say only 
two things. 1. This concern about salvation will 
make those who have families careful in the per- 
formance of family duties, and those who are mem- 
bers of families careful in attendance upon them. 
When once a man is serious about salvation, he will 
be sure to set about those duties which may any 
way contribute to his safety and establishment. 2. 
When a person is once concerned about salvation, 
then there will some regard be had to the success of 
such duties, that is, such a one will take care to know 
whether he is better or worse by the duties he fol- 
lows. Now, bring these two home to your con- 
sciences : and let me ask you. what conscience ye 
make of performing or of attending to these duties? 
If ye either neglect them, or turn indifferent as to 
the success of them, past all peradventure, ye are in 
a dangerous condition. A man that sees himself in 
a state of misery, and thinks seriously of salvation, 
mil not be content to trifle in these duties which have ss 

P 



30 MAN'S RECOVERY BY FAITH IN CnRISTc 

immediate, so remarkable an influence upon his eter- 
nal condition. If he neglects them, then he lies open 
to the fury of God, which, according to the prophet 
Jeremiah's prayer, will fall upon the " heathen, and 
the families that call not upon the name of God/' 
Psalm, Ixxix. 6. Jer. x. 25. If he prove remiss, he 
falls under the wo denounced against the deceiver, 
Mai. i. 14. « Cursed be the deceiver, which hath in 
his flock a male, and voweth and saerifieeth unto 
the Lord a corrupt thing/' And he thinks his case 
hard enough already, without the addition of that 
new wrath. 

The last sort of means of salvation are such as are 
called public. A concern about salvation will disco- 
ver itself in reference to these many ways; of which 
we shall only name two or three. 1. It will make 
ns lay hold upon every opportunity of this sort. A man 
that is in great danger, arid knows himself to be so? 
will be sure to frequent those places which promise 
his safety. 2. It will be a satisfaction and matter tif 
joy to him, that there are any such opportunities, and 
that his case is not entirely desperate and hopeless. 3. 
When he comes to them, he will still have salvation m 
his eye, and will greedily look what aspect every thing 
he hears and sees has upon his own salvation. 4. He will 
not be satisfied with any thing, unless he see how he 
may be saved. Now, is this your carriage when ye 
pretend to be concerned about salvation? Do ye 
with satisfaction embrace every opportunity of the or- 
dinances? Do ye "joy when they say to you, Let us 
go up to the house of God 1" Do ye keep your eye fix- 
ed upon salvation ? Or are ye more intent upon other 
things? This is a good way to know whether ye be 
concerned about salvation or not. Now, to conclude 
this mark, I say, that if ye do neglect, or carelessly 
use the means of salvation, whether private, secret, 
or public, it discovers your uneoncernedness about 
salvation. A man that has fallen into the sea, and is 
in hazard of drowning, will haste towards every thing 



MAN f S RECOVERY EY FAITH IN CHRIST. 31 

that may contribute to his safety ; and when he comes 
near the shore, he will not spend time in observing 
the form of the shore, but its usefulness to him : So 
a man thai sees himself in danger of sinking in the 
wrath of God, will look to all the means of salvation ; 
and that which his eye will fix principally upon, will 
certainly be their usefulness to himself? That duty, 
and that way and manner of performing it, that levels 
most directly at his salvation, will please him best* 
I shall, in the 

7th and last place, put this one question more home 
to you for trial. Will small and inconsiderable diffi- 
culties make you lay aside thoughts of salvation, or 
the use of the means? If so, it is a sad sign that ye 
are not yet arrived at that concern which is the fruit 
of sound conviction. One that is soundly convinced 
of sin, and is thence induced to lay salvation to heart 
will not stop at any thing he meets with in his way : 
for he can see no lion in the way, that is so terrible 
as- that wrath of God he sees pursuing him; nor can 
he hear of any enjoyment, to make him turn back 
again, that is so valuable as that salvation he seeks 
after. All hindrances that ye can meet with in the 
way to Heaven, I mean such as are proposed for Na- 
tional inducements to persuade you to give over, may 
be reduced to one or two. The tempter must either 
say, Desist and quit thoughts of salvation; for ye 
will run a great hazard if ye step one step further; 
or if ye will desist, ye shall have this advantage or 
the other. But a solidly convinced sinner has two 
questions that are enough for ever to confound and 
silence such proposals. (1.) Ye tell me, that if I 
hold on, I shall meet with such a hazard ; I must be 
undervalued, reproached, opposed, and, in fine, meet 
with all the ill treatment that the devil, the world and 
sin can give me? But now, Satan, I have one ques- 
tion to propose to you here: Arc all these, taken to- 
gether, as ill as damnation ? if not, then I will hold 
ca. But whereas, O tempter, (2.) Ye say, that I 



32 MAN'S ItECOVEKY BY FAITH IN CUMST. 

shall get this pleasure or the other, if I desist and 
quit the way that I have espoused, I ask you, Is that 
pleasure as good as eternal salvation ? or will it make 
damnation tolerable? These two questions make a 
soul, that is really concerned about salvation, hold on 
in the diligent use of means. A man, if ever he run, 
will then run, when he has happiness in his eye, and 
misery pursuing him; and thus it is with every sin- 
ner that is thoroughly awakened, and lays salvation 
to heart ; therefore it is no wonder such a one 
refuse to be discouraged, or give over, whatever he 
meets with in the way. But now 7 , are there not among 
you, not a few who will be startled at the least diffi- 
culty, and quit thoughts of the means of salvation, 
for very trifles ? This is a sad evidence that ye are 
not indeed solidly convinced of sin. 

Now, I have shortly run through these particulars ; 
and, in the conclusion, I inquire of every one of you, 

1st, Have ye applied these marks to your own con- 
sciences, as we went through them ? or,have you 
carelessly heard them, as if ye had no concernment 
in them? To such of you as have not applied them, 
I say only, in so many words, (1.) If ye will not 
ju'lge yourselves, ye shall surely he condemned of the 
Lord. When persons will not try their case, it is a 
sure sign that matters are not right with them. (2.) 
We may safely enough determine, that ye are uncon- 
cerned about salvation, and fast asleep in your sins, 
nay, dead in them. (3.) Ye will come to such a sen- 
sible determination of your estate, ere it he long, as 
will force you to think upon these things with serious- 
ness, but not with satisfaction. But to sudh as have 
jbeen applying these marks as we went along, in the 

%H place, I propose this question, do you find upon 
trial, that ye have indeed been laying salvation to 
heart above all things, or that yet ye are not in ear- 
nest about it ? I beg it of you, nay, I beseech you, to 
deal impartially with your own souls; and lam sure 
ye may come to understand how it is with you. This 






MAX S RECOVERY BY FAITH IN CHRIST. §5 

question, if fairly applied, will divide you info two 
sorts, 1. Such as are not laying salvation to heart, 
and so have not been convinced of sin. 2. Such as 
are really concerned about salvation, and are with the 
jailor, saying, What must I do to be saved 6 } 

I shall conclude this doctrine in a short address to 
these two sorts of persons; and then proceed to the 
apostle's answer to the jailor's question, 

I begin with the first. Such of you as are not 
convinced of sin, and therefore do not lay salvation to 
heart. Are there any such miserable wretches here, 
after all that has been said ? No doubt there are ; and 
I fear that the most part are such. To you I say, 

1. Whence is it that ye are not convinced of your 
sin and misery, which has been so plainly, and at so 
great length, inculcated upon you ? Surely it must be 
upon one of three accounts ; either^rst, Ye have not 
heeded what has been said ; or, secondly, Ye have not 
believed it ; or, thirdly, Ye have some one false de- 
fence or other, unto which ye lean. Now, because 
this is a matter of no small moment, both to you and 
us, we shall here discourse a little of these three. It 
is of great moment to you to be undeceived here, 
because a deceit here will ruin you eternally ; and it 
is of great moment to us, because, unless we get you 
undeceived in this matter, we lose all our pains in 
holding forth Christ, and the way of salvation by 
him. Persons who arc not convinced of sin, will, 
past all peradventure, make light of Christ, and re- 
fuse him. 

(1.) Then, I shall speak a word to such as have 
not taken heed to, or regarded what has been said for 
their conviction. I make no doubt but there are 
some such here, whose hearts have been, with the 
fool's eyes, in the corners of the earth, and who have 
scarce been thinking all the while what they were 
hearing, Your consciences can tell you whether 
this has been your practice; and if it has, then I say, 
4. It is indeed no wonder that ye do not lay salva- 

P2 



5$ MAN*S KECOVEHY BI FAITH IN CHRIST. 

lion to heart, that ye are not convinced of sin ; since 
ye will not hear what will serve for conviction, and 
is designed that way. 2. "Do ye thus requite the 
Lord, O foolish and unwise ?" Has God condescend- 
ed so far to you, that he has sent his servants to yon, 
and ye will not he at the pains to give them a hear- 
ing ? How do ye think would your master or your ru- 
ler take it, should ye deal thus by him ? If when lie 
were speaking to you, either himself or by his ser- 
vants, ye were turning away your ear from him ; 
would he not resent it highly? And has God any 
reason to bear with an indignity at your hand, that 
your master would not suffer? 3. Ye have reason 
to admire that he has not turned you before now into 
hell. This would effectually have convinced you, 
and repaired the lessened honour, the injured glory of 
God. 4. I say to you, ye have lost an opportunity ; 
and none can assure yon that ever ye shall have the 
like again. God may give over striving with you, 
and never more attempt your conviction : and wo to 
you when he departs from you. 5. I say, ye have 
slighted God's command, which enjoins you to " take 
heed how ye hear, and what ye hear/' Mark iv. c 2%. 
Luke viii. 18. It is not for nothing that our Lord 
enjoins both to observe the matter and manner of 
healing ; as he gave those commands, so he will 
take care that they be not slighted. He will avenge 
himself of those who despise his authority in them. 
And therefore I say, 6. If ye refuse a little longer 
to hear, then it is like, nay, it is certain, he will speak 
to you himself, and make you take heed, if not to 
what you hear, yet to what ye shall feel, to your 
eternal disquietment : he will speak to you in wrath, 
and vex you in his hot displeasure. A remarkable 
scripture to this purpose we have, Ezek. xiv. 7. 
"For every one of the bouse of Israel, or of the 
stranger that sojourneth in Israel, which separated* 
himself from me, and sets up his idols in his heart, 
uitctli V:^ stsmblMg-block of his iniquity be- 



MAN*a RECOVER* Bl' FAITH IN CHRIST. 35 

lore his face* and comet h to a prophet to inquire of 
him concerning me, I the Lord will answer him by 
myself!" A set of people (here was in this prophet's 
days, who were his hearers ; and they came under 
pretence of hearing or inquiring into the mind of 
God : but they were but mocking God, as ye have 
done, and did not regard what was said to them by 
the prophet. Well, the Lord will no more deal with 
them by the prophet, but will take them into his own 
immediate hand, and deal with them by himself. 
The words in the first language run thus : " I the 
Lord ; it shall be answered to him in me. I will not 
let any answer him but invself." As if he had said. 
My servants are too mild to deal with such wretches 
as mock me; I will not answer them any more with 
words : I will give over speaking to them, and will 
answer them by deeds, and that not of mercy, but of 
judgment. Now, think on it in time, how terrible 
your condition is like to be, if God shall say to you, 
I have spoken to these wretches, and laid their sin 
before them, by my servants ; but their hearts have 
been so taken up with their idols, that they have not 
heeded them : I will therefore speak to them by ter- 
rible deeds, 6S I will set my face against them, and 
will make them a sign and a proverb; and I will 
cut them off from the midst of my people ; and ye 
shall know that I am the Lord," as it follows in ver. 
8. of that forecited chapter. I leave you to think 
upon these things, and proceed. 

(2.) To speak to such as therefore are not con- 
vinced, because they did not believe what they have 
heard upon this head. I make no doubt that there 
are not a few such here ; nay, I may say, that all 
who are not convinced, and awakened to a serious 
consideration of their state and condition, owe their 
security and unconcernedness to this woful unbelief, 
that is a sin pregnant with all other sins, that alone 
has in it whatever is hateful to God, or destructive 
to the soul of man. To such as have heard, but do 



36 MAN'S RECOVERY BY FAITH IN CHRIST. 

not believe, we say, 1. Ye have not refused our tes- 
timony, but the testimony of God, who cannot lie : 
and he that believeth not the record of God, hath 
made him a liar ; than which none can charge a 
greater impiety upon the holy God, who values him- 
self upon this, that he cannot lie, which is peculiar 
to God only ; for however there be of the creatures 
thai do not lie, yet of none of them can it he said, 
that they cannot lie ; this is God's sole prerogative. 
2. Ye have shut your eyes upon clear light. Your 
sin and misery have been set before you in the clear- 
est light, the light of God's word. The matter has 
not been minced, but ye have been plainly and freely 
dealt with upon this head : therefore ye need to 
look well to yourselves, that God strike you not ju- 
dicially blind. This he is frequently wont to do to 
those who resist clear light ; he leaves them to Sa- 
tan, the god of this world, to blind their eyes, and 
gives them up to " strong delusions to believe lies, 
that they may all be damned that believe not." 3. 
We did call in heaven and hell, the Creator and the 
whole creation, as witnesses of that certain and sad 
truth, that man has " sinned and come short of the 
glory of God." I know not one witness more but 
sense ; and since no less is like to do, take care that 
sense of misery do not convince you of its truth. 
Hell will make you. even the most incredulous" of 
you, believe, and tremble too, as the devils and dam- 
ned do. 

(3.) I come now to discourse those who therefore 
are not convinced of sin, or induced 10 lay salvation 
to heart, notwithstanding the pains taken on them, 
because they have defended themselves against the 
force of the truths proposed, by some shifts, which 
upon occasion they use for quieting or keeping quiet 
their consciences, Of this sort I fear there are ma- 
ny, too many here present ; and therefore I shall 
deal more particularly and closely with such. We 
have laid before you all your sin and misery j but 






MAN'S RECOVERY BY FAITH IN CHRIST. 37 

few are yet awakened $ few say with the jailor in the 
text, What must I do to be saved 3 Whence is it so? 
Has not sin been laid open to your view ? Has not 
the sad but certain truth, that " all have sinned, and 
come short of the glory of God,' 5 been plainly de- 
monstrated from many ineontestible evidences? Nay 
more, has not the particular concernment of every 
one of us in this truth been plainly unfolded ? Yes, no 
doubt ; but whenee is it, then, that the most part are 
so secure? that there is so little fear of hell, wrath, 
and damnation, amongst us ? Are there none here 
who have reason to fear it ? No doubt, there are 
many, too many such amongst us : but here it lies, 
when the truth is pressed home upon the conscience, 
we have a strange way of putting divine truths away 
from us. Now, I shall lay open the nakedness of 
these fences, behind which most of us screen our- 
selves from convictions. 

1. When sin and misery are discovered, some 
there are, amongst the hearers of the gospel, who 
take with the charge. If we say to them, as Nathan 
did to David, in the application of the parable, Thou 
art the man, thou art the woman, that has sinned, 
that art in danger of the eternal wrath of God. O ! 
then answers the sinner, it is very true what ye tell ; I 
have sinned; and, God be merciful to us, we are all 
sinnrrs ; I hope God will be merciful tome. And 
there the wound is skinned over as soon as made, 
and the person is healed. This is the refuge to which 
many of you betake yourselves. But we shall pur- 
sue you to the horns of God's altar, and fetch you 
down thence. Ye say, God is merciful. I say, (1.) 
It is very true, he is so. The Lord has long since 
proclaimed his name, " The Lord, the Lord God, 
merciful and gracious; and he delights in such as 
hope in his mercy,? Psal. cxlvii. 11. But, (2.) 
Notwithstanding oftbe mercy of God, there are but 
few that shall be saved, Luke xiii. 23. Now, who 
has told you, that ye shall be among that few ? Ye 



38 MAN'S HECOVEitr BY FAITH IN CHRIST, 

say, ye hope to be among that, few who shall find mer- 
cy ; and I fear ye shall not. Now, whether are your 
hopes or my fears best grounded ? I can give some 
account of my fears ; but I. doubt if ye can give any 
of your hopes. I say, I fear that many of you will be 
damned ; for, as I said before, there are but few that 
shall be saved ; and these few are all penitent sin- 
ners, who have been convinced of sin and misery, 
and have laid salvation to heart above all things, and 
have accepted ot Christ upon the gospel-terms. 
Now, it is obvious that there are but very few of you 
of this sort; and our Lord has said positively, 
** That he who belie vet h not, shall not see Hfe, but 
shall be damned." Now, where are the grounds of 
your hopes ? Ye say, God is merciful ; and I an- 
swer, he is just also ; and his justice has as fair a 
plea against you, as his mercy has for you. Ye say, 
he has saved some sinners, and therefore hope he 
will have mercy upon you. I answer, he has damn- 
ed more than lie has had mercy upon ; and there* 
fore he may deal so with you too. O but, say ye, I 
cannot think that God will be so eruej as to damn 
me. I answer, what mora cruelty will it be to 'damn 
yq$3, than to damn the heathen world ? What more 
cruelty to damn you, than to damn the generality of 
unbelievers, which make the far greater part of the 
hearers of the gospel ? In fine, is it cruelty to damn 
you, who have innumerable sins, when it was none, 
God thought it none, to send so many angels into 
hell for one sin ? Is it cruelty to punish you, who have 
neglected the means of salvation, when others have 
been damned that never had them ? Who would say 
the prince were cruel, or wanted mercy, who caused 
to be executed the threatened punishment against 
obstinate offenders ? Now, where are all your hopes 
from the mercy of God ? I tell you, there are thou- 
sands this day in hell, who have been ruined by such 
presumptuous hopes of mercy ; and I fear there are 
many more who shall be so, ere all be done. 



MAN ? S RECOVERY BY T?AITH IN CHRIST. 39 

2. Others, again, when beat from 1 his defence, be- 
take themselves (o another not one whit better : O, 
say they, we are in no danger, for we believe in the 
Lord Jesus Christ. I answer, (I..) It is very true, 
they who do believe are indeed out of all hazard. 
But I say, (2.) Are ye sure ye believe ? Many have 
been mistaken ; and are ye sure that ye are in the 
right. The foolish virgins thought themselves be- 
lievers, and, it may be, went a further length than yc 
can pretend to have gone ; as ye may see, if ye look 
to the parable, Matth. xxv. 1. They had professions, 
they had lamps; upon the bridegroom's call, they 
awake, and endeavour to trim their lamps to make 
them shine ; they are convinced of the want of oil, 
and endeavour to get it ; and yet were eternally shut 
out from the presence of God. Now, with what face 
dare any of you pretend to believe, when ye come not 
up that length that we have just now let you see 
others come and yet perish ? Are there not among 
you, who will say ye believe, and yet can get drunk, 
can swear, mock religion, and entertain a heart ha- 
tred at such as go beyond you in strictness, can ridi- 
cule them* and call them hypocrites ? I fear there 
may be some such amongst you. I tell you, ye have 
no faith but such as may go to hell with you. " Faith 
works by love ;" it is a heart-purifying grace, and 
discovers itself by a course of obedience, according 
to that of the apostle James, "Shew me thy faith 
without thy works, and I will shew thee my faith by 
my works,' 5 James ii. 18. (3.) Ye say ye believe. 
When did ye believe ? Did ye always believe! Yes, 
we always did believe. Say ye so? O horrid igno- 
rance ! Ye say, ye did always believe. I say, ye did 
never to this day believe ; for we are not born believ- 
ers, but unbelievers ; and if ye think that ye did al- 
ways believe, it is proof enough, that to this day ye 
are strangers to the precious faith of God's elect. I 
shall not at present insist in discovering the folly of 
such a pretence to faith, because I shall have oeca- 



40 MAN ? S KECOVEHY BY FAITH 1ST CHRIST. 

sios, if the Lord will, afterwards to discourse more 
at length of faith, and of the difference betwixt h 
and those counterfeits of it, whereon many do rely, 
Only I say at present, that where faith is, it will lead 
to concern about salvation, and will lay hold upon the 
discoveries of sin; and that faith which is not endea- 
vouring to get the soul in which it dwells more and 
more convinced of, and humbled for sin, is to be sus- 
pected. 

3. When sin is held forth, and the law preached, 
then others will shelter themselves under the fig leaf 
of their own blameless walk. Come to some of those 
who have all their days lived in a state of estrange- 
ment and alienation from God, and interrogate them, 
when they lie upon a sick-bed, or a death bed, as to 
their state, they will say, they hope all is well ; they 
shall be saved, they never did any body ill ; and there- 
fore they never feared the wrath of God. Wo is me, 
that there is any so grossly ignorant, in a church that 
has been blessed with more clear and satisfying dis- 
coveries of God's mind and will, than most churches 
in the world. Ye say, ye have done no man any in- 
jury, and therefore ye will be saved. I answer, ye 
have injured God, and therefore ye will be damned. 
Ye say, ye have injured no man. I answer, ye un- 
derstand not well what ye say, otherwise ye should 
not have the confidence to talk at the rate ye do. 
(1.) Ye have injured all with whom ye have convers- 
ed, in whom ye are concerned, in as far as ye have 
not laid out yourself in paying the debt ye owe them. 
Love is a debt we owe to all, Rom. xiii. 8. ; and he 
that has never evidenced his love to them, in a seri- 
ous concern about their salvation, is extremely inju- 
rious to them, in as far as he detains from them that 
which is unquestionably their du* ; and, past all per- 
ad venture, he that was never serious about his own 
salvation, was never really concern -d about the sal- 
vation of others, and therefor* ha** detained from 
them what was their undoubted right. (2.) Didst 



MAN'S RECOVERY RY FAITH IN CHRIST. 41 

thou never see thy brother sin ? No doubt thou hast. 
Well then, didst thou reprove him? I fear not. 
Yea, many of this sort of persons can, it may be, * e e 
their own "children, wives, servants, and nearest re- 
lations, commit gross acts of sin, and yet never re- 
prove them. Is it not so with many of you ? I am 
sure ye canuot deny it. Well, is not this a real inju- 
ry done to the persons ye should have reproved ? It 
is a hating them in your heart. God himself says 
so; and sure his judgment is according to truth. 
Lev. xix. 17. «« Thou shalt not hate thy brother in 
thy heart : thou shalt in any ways rebuke < by neigh- 
bour, and not suffer sin upon him." In fine, with 
what confidence dare ye say, ye have done no man 
any injury, when, by a tract of sin, ye have been do- 
ing the utmost ye could to bring down the wrath of 
a sin-revenging God upon yourselves, and upon all 
who live with you in the same society? 

■*. Others, when pursued by the discoveries of sin, 
get in behind the church-privileges, and think there 
to screen themselves from the wrath of God. Thus 
it was with the wretches spoken of by the prophet 
Jeremiah, in that 7th chapter of his book ; they did 
steal, murder, commit adultery, swear falsely, burn 
incense unto Baal. Well, (he Lord threatens them 
with wrath, bids them amend their ways and their 
doings: but they sat still secure and unconcerned, 
never affected either with the discovery of sin, or 
with threatenings of wrath. What is the matter? 
Have the men no sense of hazard at all ? They could 
not altogether shut their eyes upon the clear disco- 
veries the prophet made of their sins to them, or of 
that consequential misery he did threaten them with- 
al; but they sheltered themselves behind their 
church-privileges, and they cry out to him, "The 
temple of the Lord, the temple of the Lord, the tem- 
ple of the Lord are these/' ver. 4. And I make no 
doubt but it is so with some of you. It may be, ye 

Q 



42 man's recovery by FAITH IN CHRIST. 

reason as Manoah did In another case," If the Lord 
designed to damn us, he would not have given us or- 
dinanr*^ as he has done." Now, I only offer two or 
cftree things that will sufficiently expose the weak- 
ness of this defence or hiding-place. And, (1.) I say, 
ye may indeed reason thus : God has established 
gospel-ordinances, the signs of his presence amongst 
us ; therefore he will save some. He will not bring 
the means of grace without doing some good by them. 
Yet, (2.) I say, ye cannot thence infer, that he will 
save you : for, [1.] Many who have had the gospel- 
ordinances have been damned. [2.] It is not the 
having, but the improving of them, that saves any. 
[3.] To lean upon them is the worst misimprovement 
of them possible ; and therefore take care that ye 
trust not in lying words, saying, « The temple of the 
Lord, the temple of the Lord are these." 

5. Others, finding no shelter from their convic- 
tions here, betake themselves to their good duties. 
We tell them, they are sinners, and lay open to their 
eyes their miserable and wretched condition and 
state ; they turn their eyes to their duties, and, like 
the Pharisee spoken of by our Lord, Luke xviii. 11. 
they will stop the mouth of conscience, with an enu- 
meration of their performances, whereby they excel 
others. True it is, will such an one say, I have sin- 
ned; but on the other hand, I am not guilty of gross 
outbreakings, and scandalous sins ; nay, more, I am 
much and frequent in the performance of the duties 
of religion, I pray, I fast, I communicate, and a great 
many other things I do; and therefore I hope to get 
heaven, notwithstanding all my sins. O how natural 
is it for a man to prefer a defenceless hiding-place of 
his own contrivance, to the impregnable city of re- 
fuge contrived by infinite wisdom and grace; the 
home-spun robe of his own, to the heaven-wrought 
robe of Christ's righteousness? Here many of you 
hide yourselves; I pray, I read, I seek unto God, 
and therefore all is well. A sad conclusion ! To 



MAN'S RECOVERY BY TAITH IN CHRIST. 43 

this plea I answer, (1.) If ye should dissolve in tears, 
pray till your knees grow into the ground, and give 
all ye have in alms, and fast every day, all this will 
not atone for one sin. (2.) Your best duties do but 
increase your guilt. This the church well saw, Isa. 
Ixiv. 6. «< We are all as an unclean thing, and all our 
righteousnesses are as filthy rags." (3.) Good du- 
ties, when rested on, have damned many, but never 
did, nor ever shall, save any. To lean to them, is to 
say to the work of our hands, ye are our gods ; a sin 
that the Lord forbids and abominates. 

6. Another sort of persons, when convictions get 
hold of them, and their sin and misery are plainly 
and clearly discovered to them, get in behind their 
good resolutions, and thereby they shelter themselves. 
They resolve to consider of this matter at a more 
convenient season, like Felix, who dismissed Paul, 
when once he came to deal closely with him, and pro- 
mised him a hearing afterwards. So do many, when 
they are almost convinced, they dismiss convictions-, 
and promise to hear them afterwards. Now, I shall 
address myself to such in a few serious expostulatory 
questions. And, (1.) I inquire at you, is the consi- 
deration of sin and misery, and of your escape from 
it, a business to be delayed ? Is there any thing that 
ye can be concerned about that deserves to be pre- 
ferred to this ? Is there any hazard like damnation ? 
any mercy comparable to salvation from the wrath 
of God ? If a man gain a world, and lose a soul, is 
he profitted by the exchange ? (2.) Who is better 
judge of the most convenient occasion, God or you ? 
He has determined the present opportunity to be the 
best : «'Now is the accepted time, now is the day of 
salvation." (3.) When art thou resolved to take un- 
der serious consideration thy sin and misery, that now 
thou shiftest the thoughts of? Ye must surely say, 
that it will be some time after this. But now I ask 
you, what certainty have ye of such a time ? and 
what certainty have ye, that ye shall then have the 



Or* MAN'S KECOVEKY BY FAITH IN CHRIST. 

means that are necessary in order to this end ? I be- 
lieve ye dare not say, that ye are sure of either, 
(4.) Sure I am, some who in the same manner have 
made many fair promises and resolutions, have there- 
by cheated themselves out of their souls. But, 

7. Another sort get in behind their own ignorance, 
and think to shelter themselves there. They pro- 
mise themselves safety, though they be not concern- 
ed about salvation, because they are but ignorant. 
God, say they, may deal severely with others that 
know better things ; but for me, I hope he will have 
mercy upon me, because I know no better. With 
what astonishing confidence have we heard some 
plead this ! Ye say, ye are ignorant, and therefore 
God will have mercy upon you. I say, ye are igno- 
rant, and therefore God will have no mercy upon 
you, Isa. xxvii. 11. Ye are ignorant ; but whose 
fault is it? Has not God given you the means of 
knowledge? Has not the light of the glorious gos- 
pel shined clearly about you ? Have not others got 
knowledge by the use of the very same means which 
ye have neglected and slighted ? This is a common 
excuse for sins 5 but a most unhappy one as ever any 
meddled withal ; for (1.) God has expressly told us, 
that ignorant people shall be damned, 2 Thes. i. 8, 9. 
(2.) He has told us, that ignorance will be the ground 
of the sentence. This is the condemnation of igno- 
rant sinners, that they love "darkness rather than 
light," John iii. 19. Nor will it excuse you to tell 
that ye want time; for, [t.] All other things should 
give place to this : « Seek first the kingdom of God, 
and the righteousness thereof," and other things will 
come in their own room and place. [2.] Others have 
had as little time as ye have, who yet have taken care 
of their souls, and have got the knowledge of God. 
[3.] Ye lose as much time upon trifles, or doing no- 
thing, as might bring you to a competent measure of 
the knowledge of these things which do belong to 
your peace, were it but frugally managed ; so that 



MAN'S RECOVERY BT FAITH IN CHRIST* 45 

this will be found (o be a weak defence, try it who 
will. And yet here a great many shelter themselves, 
and that two ways. (1.) Hereby a great many are 
not capable to understand what we speak to them 
about their sin or their danger, and so we have no ac- 
cess to them to convince them. (2.) Others do think 
that their ignorance will atone for their other faults ; 
and this is a fancy so deeply rooted in the thoughts of 
many, that nothing is like to cure them of it, till the 
appearance of the Lord Jesus, for their destruction 
who know not God, do it. 

8. There is one defence more whereby some put 
off convincing discoveries of sin ; and that is^ by com- 
paring themselves with others. When it is borne 
close home upon their consciences, that they are in 
an estate of extreme danger, then they say, Well, 
one thing I am sure of, it is like to fare no worse wit!., 
me than with others ; and if I be damned, many others 
will be so besides me. O desperate, and yet common 
defence ! 

Thou sayest, if thou be damned, then many others 
are like to be so. Well, it shall indeed be so ; many 
shall indeed perish eternally, as ye heard before. 
But, (1.) What will this contribute to your advan* 
tage ? I make no doubt but company will contri- 
bute exceedingly to the blessedness of the saints 
above : but I cahnot see what solace or com- 
fort the damned can have from (heir companions; 
nay, past all peradventure, this will enhance 
their misery, their case being such as can admit of 
no alleviation. (2.) Knowcst thou, O sinner! what 
thou sayest, when thou talkest at that rate ? It is 
plainly to say, I will hazard the issue, be what it 
will ; than which nothing can be more extravagant 
and foolish. Art thou willing to hazard eternal 
wrath? Can ye dwell with everlasting burnings ? 
Can ye dwell with devouring flames? If there be 
any such an one here, as is resolved to bold on at 
this rate, and hazard the issue, I have a few ques- 

Q2 



46 MAN'S KECOTERY BY FAITH IS CHRIST. 

tions to put to him. Is there any thing in the world 
worth the seeking after, that ye would desire to he 
sure of? If there be any such thing, then I interro- 
gate you on it, if there be any thing comparable to 
salvation ? If ye say there is, then I inquire further, 
is there any thing that will go with you after this life 
is done ? Is there any thing that will make tip your 
Joss, if ye lose your souls ? what will be able to re- 
lieve you under the extremity of the wrath of a sin- 
revenging God ? Again, when ye say, ye will ha- 
zard the issue, then I desire to know of you, do not 
ye think it as probable that ye shall be damned, as 
that ye shall be saved ? Sure ye have reason t© 
think so indeed. A person so little concerned about 
salvation, must think God has a very small esteem of 
salvation, if he throw it away upon such as care not 
for it. Finally, since ye are likely to be damned in 
the issue, have ye ever thought what damnation im- 
ports? I believe not. I shall only refer you to that short 
account of it, which the final doom of impenitent sin- 
ners gives of it, in Matt. xxv. M. " Depart from me, 
ye cursed, into everlasting fire prepared for the de- 
vil and his angels." 

I cannot now enter upon the consideration of ma- 
ny other pretences, wliereby sinners shelter them- 
selves from convictions: only I wish ye may rivet 
\ipon your hearts three truths, which will help to 
preserve you from laying weight upon them. (1.) 
Be persuaded that there are but few that will be sa- 
ved. Christ has said so, and who dar£ give him the 
lie ? (2.) Believe it, they who shall be saved, shall 
not be saved in an easy way. The « righteous are 
scarcely saved," i Pet. iv. 18. (3.) Ye are to en- 
deavour a solid conviction, that there is no salvatioa 
for you, but in the gospel way, Acts iv. 12. Under- 
stand and believe these three truths, and this will be 
a mean to preserve you from a reliance upon things 
that cannot profit. And this for the first word we de- 



MAN'S RECOVERY BY FAITH IN CHRIST. 47 

signed to such of you as are not convinced of sin and 
misery. 

%dly, To such of you as are not yet awakened, 
as are not yet convinced of your lost aud undone 
state, I say, ye have reason to fear that ye shall ne- 
ver he awakened and convinced. There is ground 
to (ear that Christ has said to you, '• Sleep on :" 
and if it he so, (hen the thunderings of the law, the 
si il 1 and calm voice, of the gospel, the most sweet 
and charming providences, yea, the most terrible 
threatening^ of providence, shall never he able to 
open your eyes, or make you consider and lay to 
heart the things that belong to your peace; but ye 
shall sleep on in your security, till the wrath of God 
come upon you to the uttermost. But it may possi- 
bly be, that some whose case this is shall say or 
think, or at least carry, as if they thought there 
was no danger of this at all. But I assure such 
whatever their thoughts may be, there is great ha- 
zard of this. For, 

1. God has taken much pains upon you already, to 
bring you to a sense of your sad state and condition ; 
but he has not dealt so with others. He has not dealt 
so with many of the heathen nations ; he has not dealt 
so with many who have been taken away suddenly af- 
ter their refusal of the first offer of the gospel; he 
has not dealt so with not a few others, who have had 
the gospel light quickly taken from them, upon their 
refusal of it. As for the way of God's dealing with 
the heathen, there is no place to doubt of it ; and that 
the Lord has not dealt so with, or been at so great ex- 
pense, either of time or means, with others, is plain 
in your own experience. Tell me, O sinners! have 
not many been snatched away by death from the ad- 
vantage and use of the ordinances, since the Lord be- 
gan to deal with you in order to your conviction? 
Sure, few of you can deny it : and that the Lord did 
ullow others a shorter time of the ordinances, is no 
less plain from manifold evidences, both in scripture 



&8 MAN'S RECOVERY BY FAITH IN CiililST* 

and in the experience of the church in all ages. Ye 
have had more time than Capernaum, and many other 
places where Christ preached, in the days of his per- 
sonal ministry upon earth. 

2. Ye have reason to fear this terrible issue, if ye 
consider the way that the Lord has taken with you* 
He has not rested in a general discovery of either your 
sin or danger, but has dealt particularly with every 
one of you, as it were by name and surname ; he has 
spoken particularly to you, by his word and by his pro- 
vidences. In his name we have dealt particularly 
with young and old of you; and by his providences 
he has been no less particular. What person, what 
family, has not, either in themselves or in their rela- 
tions, felt the stroke of God's hand ? which tells all 
upon whom it lights, that they « have sinned, and 
come short of the glory of God." I believe there is 
scarce one in this house, who has not smarted this 
way. So that scarce is there one amongst us who 
has not withstood particular dealings of God for his 
conviction : and this is a sufficient ground to fear that 
we may never be convinced, since all the ways that 
God is wont to take, either general, when he deals 
with a person in common, by a proposal of such 
things as lay open the sin and misery of all in gene- 
ral; or particular, when he makes a special applica- 
tion of the general charge, either by his word or by 
his providence, and says, as Nathan did, "Thou art 
the man :" and what can be done more for your con- 
viction in the way of means ? 

3. He has not only used these ways and means men- 
tioned, but has waited long upon you in the use of the 
means, even from the morning of your day till now. 
Many, if not all of you, have had precept upon pre- 
cept, and line upon line, here a little and there a lit- 
tle. Christ has risen up early, and has dealt with 
you, by sending one messenger after another, one 
preacher after another, one providence after ano- 
ther, and yet ye are not convinced and awakened* 



MAN'S RECOVERY BY FAITH 1ST CHRIST. 49 

This suggests great grounds to fear the issue, if it be 
considered, 

4. That the Spirit of God, though he may long 
strive with sinners, yet will not always strive with 
them. Gen. vi. 6. « And the Lord said, My Spirit 
shall not always strive with man, for that he is also 
flesh j w as if the Lord had said, I have long dealt with 
these men, by an awakening ministry, by awakening 
dispensations, by the inward motions of my Spirit, by 
cheeks of their own conscience, to convince them of 
their sin and danger, and to reform them : but now 
I find all means ineffectual, they are entirely corrupt ; 
therefore I will convince them no more. I will spare 
them till they fill up their cup, and he fattened against 
the day of slaughter ; but will never more convince 
them, or endeavour their conviction. And who can 
tell, but the Lord has this day pronounced the like 
sentence against the unconvinced sinners of Ceres, or 
some of them ? Yonder is a people with whom I have 
King striven, by the word, by providences, by motions 
of my Spirit, and by secret checks of consciences, and 
yet they are not awakened, are not convinced : there- 
fore I will strive no longer with them ; I will either 
take them away with a deluge of wrath, as I did the 
old world ; or I will take my ordinances from them, 
as I have done from other churches ; or I will give 
my servants a commission to make their ears heavy, 
their hearts fat, and their eyes blind ; and I will pro- 
nounce the barren fig tree's curse against them. — - 
And that all this is not a mere empty bug-bear, set 
up on purpose to fright you, will appear evident, if it 
be considered, 

5. That this is the stated measure, the ordinary 
way, that the Lord has laid down, for proceeding with 
persons in that case; as ye will see, if ye turn over 
to that terrible scripture, Heb. vi. 7, 8. " The earth 
which drinketh in the rain that corneth oft upon it, 
and hringeth forth herbs meet for them by whom it 
is dressed, receiveth blessing from God; but that 



SO MAN'S RECOVERY BY FAITH IN CHRIST, 

which beareUi thorns and briers, is rejected and nigh 
unto cursing, whose end is to be burned." Here is 
the stated and ordinary rule of God's dispensation 
with sinners, who live under a gospel dispensation ; 
and that both with such as improve and with such as 
misimprove it. The way that God takes with the 
first sort, the improvers of it, is this . He gives them 
the means, his word and ordinances, which,, like the 
rain, come down from Heaven, and have a fructifying 
efficacy, when they fall upon good ground ; and, upon 
their bringing forth good fruit, called fruit that is 
meat for the use of him that dresseth it, he blesseth 
them. On the other hand, we have the carriage of 
God toward the rest, and their carriage toward him, 
plainly enough represented unto us; which I shall 
set before you in a few particulars. (1.) God gives 
them, as well as others, frequent showers ; he gives 
them sometimes the riieans, and that in great plenty. 
(2.) The generality of them use the means; both the 
one sort and the other is supposed to drink in the rain ; 
for there is no doubt, that those who openly reject 
the counsel of God against themselves, as the Phari- 
sees and Scribes did of old, Luke vii. 30. shall be 
burnt up with unquenchable fire (3.) Though this 
sort of persons we are now speaking of drink in the 
rain, as did the other, yet herein are they differenced, 
they bring not forth fruit meet for the use of him by 
whom they were thus watered; but, on the contrary, 
they bring forth briers and thorns: That is plainly 
the discoveries of sin did not convince them, the disco- 
veries of danger did not awaken them, the influences 
of grace did not quicken them, but rather made them 
more stupid, more dead and unconcerned. (4.) Upon 
this account the Lord rejects them ; that is, he either 
gives oyer dealing with them entirely, or at least 
withdraws his blessing from the means. (5.) During 
the time of his forbearance, they are nigh unto curs- 
ing; there is nothing to keep the curse of God 
from them ; it is fast upon its approach to them : they 



man's recoveky BY FAITH IN CHRIST. 51 

Jie open to it, and are destined to the curse. There- 
fore, (6.) He burns such in the end. This, O sin- 
ners ! is the ordinary way of the Lord's dealing with 
sinners. And now see and consider your own con- 
cernment in this : The Lord, as was said before, has 
often rained down upon you ; ye have pretended to re- 
ceive these showers, have been waiting upon the 
means ; but have not brought forth good fruit; nay, 
on the contrary, ye have brought forth briers and 
thorns ; what reason have ye then to dread the eon- 
sequence ? Have ye not reason to fear that ye are re- 
jected, and so nigh unto cursing, and that therefore 
your end is to be burned ? And that all this may not 
appear groundless, I offer this to your consideration, 
6. As God has laid down the rule just now men- 
tioned, as that by which he has walked, and will 
walk, with all to whom he gives the gospel, I mean 
for ordinary; so in his providence we find him deal- 
ing accordingly with sinners. I shall only lay before 
you two or three instances of God's dealing with 
sinners according to this rule. Tltejirst is that of the 
old world. The Lord did deal long and particularly 
with them, by the preaching of Noah, in order to 
their conviction : they were not convinced, but rather 
grew worse and worse ; whereupon the Lord reject- 
ed them, gave over striving with them: and though 
he spared them* Gen. vi. 3. yet it was not on a design 
of mercy, but only to suffer them to fill up their cup, 
that they might be without excuse, and that their 
condemnation might be the more terrible. The se- 
cond instance is that of the church of the Jews in our 
Lord's time. He preached to them and endeavoured 
their conviction ; but they were not convinced ; there- 
fore he rejects them : and though they had a while's 
respite, yet things that did belong to their peace were 
now eternally hid from their eyes, Luke xix. 41, 42. 
as he himself tells them : and therefore they had no- 
thing to look for but judgment and fiery indignation. 
In fine, I might to the same purpose set before your 



h% MAN'S KECGVEBr BY FAITH IN CHRIST. 

eyes many instances in the gospel church, since the 
days of Christ, wherein the Lord has exactly follow- 
ed the same measures. Now, tell me, O sinners ! 
have ye not reason to fear, from all that has been 
laid before you, that ye shall sleep on, and never be 
convinced, never awakened. But this is not all ; for 
we must tell you, 

5dly 9 O unconvinced sinners ! after all <he pains 
that has been taken upon you for your salvation, it is 
highly probable that ye shall never be saved. We 
have just now laid before you many reasons we have 
to fear, that ye who have shut your eyes so long up- 
on the discoveries of your sin and danger, shall never 
get them opened ; and if they never be opened, then 
I may say that, as sure as God lives, not a soul of 
you shall be saved : For, 1. If ye be not convinced, 
if ye get not your eyes opened to see your sin and mi- 
sery, ye will never lay salvation to heart, as appears 
from what has been already discoursed to you at 
great length. 2. If ye lay not salvation to heart, 
then sure ye will never seek after or look to a Saviour 
for salvation. Such as think they see, will not value 
eye salve ; such as think themselves rich enough, will 
not look after gold tried in the fire; such as see no 
hazard of damnation, will not seek after salvation. 3. 
If ye be not seeking after a Saviour, then though he 
come to you, yet will ye not receive him : nay, ye will 
reject him, and that with contempt. And indeed it 
cannot otherwise be: who would not with scorn re- 
ject the offers of a physician, that should press upon 
him healing medicines, when he was not sensible of 
any disease ? He is a fool that offers pardon to a man 
who is not condemned, or his hand to help up a man 
who is not fallen, or water to wash a man that is not 
defiled : and such a one is Christ in the eyes of all 
that are not convinced. Such a one really he is in 
your eyes ; and ye will be sure to treat him as such. 
4. The necessary consequence of this is, ye must be 
damned, ye cannot be. saved ; for there is no other 



MAJTS RECOVERY BY FAITH IN CHRIST. 53 

way of obtaining eternal salvation, but only by Jesus 
Christ; Tor " there is no other name given under 
Heaven among men, whereby sinners can be saved, 
but only that of Jesus Christ," Acts iv. 12. And 
damnation is the eternal lot of all them that reject 
him, Mark xvi. 16. But further, 

Mhly. We say, wo to you, O stupid, hard-hearted 
and unconvinced sinners ! for if ye shall be damned, 
your damnation will be most terrible, your state will 
be unspeakably miserable. And this will appear 
plain to any who shall seriously think upon it. For, 
1. damnation at the best is most terrible. This we 
did make appear to you not long ago : and indeed, 
though we had spoken nothing, the thing speaks for 
itself. What is terrible, if eternal burniags be not 
so? "Who can dwell with devouring flames? who 
can dwell with everlasting burnings V 9 Who can abide 
the heat of that " tophet that is prepared of old, that 
is made large and deep, and has for its pile fire and 
much wood, and the breath of the Almighty, like a 
stream of brimstone, kindling it." The coldest place 
there will be hot; the most tolerable place will be 
intolerable : and therefore the case of all who go 
there is terrible. But 2. Your condition, O misera- 
ble sinners! will be more terrible than that of many 
who shall be there. Christ says, " Wo unto thee 
Chorazin, wo unto thee Bethsaida ; for if the mighty 
works which have been done in thee had been done 
in Tyre and Sidon, they would have repented long 
ago in sackcloth and ashes: But I say unto you, It 
shall be more telerable for Tyre and Sidon at the 
day of judgment than for you. And thou, Caperna- 
um, which art exalted unto heaven, shall be brought 
down to hell: for if the mighty works which have 
been done in thee, had been done in Sodom, it would 
have remained Hnti! this day : But I say unto you. It 
shall be more tolerable for the land of Sodom in the 
day of judgment than for thee," Matth. xi. 21.— 34. 
In which remarkable denunciation of wrath, against 

R 



&& MAN 5 S RECOVERY BY FAITH IN CHRIST. 

those sinners whom our Lord had endeavoured to 
convince, and yet were not awakened, it is plain, first. 
That some shall have hotter and more intolerable 
places in hell than others. Secondly, That they on 
whom most pains has been bestowed will have the 
hottest place. According to this rule of the divine 
procedure with sinners, I shall now proceed, and lay 
before you your case. I say unto you, O unconvinced 
sinners in the congregation of Ceres ! before whom 
your sin and misery has so fully of late been laid 
open, your hell will be hotter than that of many 
others. Wo unto you, for it will be more intolerable 
than that of Sodom aud Gomorrah. They never 
sinned against the means of grace, as ye have done. 
Upon this very account, when our Lord sends forth 
his disciples, Matth. x. he tells them, " that it would 
be more tolerable for Sodom and Gomorrah in the 
day of judgment, than for such as should refuse 
them. See 14th and 15th verses. Now this is the 
case with you : the heathen world's hell will be hot 
indeed ; but your furnace will be heated seven times 
more. Again, wo unto you, for your hell will be 
more intolerable than that of Capernaum, Bethsaida 
or Chorazin ; nay, than that of the soldiers who cru- 
cified Christ, and of the Jews that condemned him ; 
for they only sinned against Christ in his estate of 
humiliation ; but ye have rejected him, now when he 
is exalted upon high, and seated at the right hand of 
God. Wo unto you, it will be more intolerable for 
you than for those who live in many other churches, 
where the gospel is corrupted with a perverse addi- 
tion of human inventions and doctrines, that are 
alien from it ; for ye sin against the clear light of 
the gospel, not darkened by the clouds of false doc- 
trines. Once more, wo unto you of 1 Hi s congrega- 
tion, if ye be found rejecters of the gospel, as cer- 
tainly ye will if ye continue unconvinced ; for your 
hell will be more intolerable than that of many 
others in Scotland, who have not had that pains ta- 



man's recovery BY FAITH IN CHRIST. 55 

ken upon them which ye have had, who have not had 
these frequent and clear discoveries of sin and duty, 
which ye have had by one of Christ's servants after 
another. Now tell me, O sinners ! can ye think up- 
on your own case without horror? Sure, if ye under- 
stood it, ye would not, ye could not do it. But, 

bthly, I say further to you, who shut your eyes 
upon your sin and misery, notwithstanding all that 
has been said for your awakening, if ye perish, and 
perish ye shall, if ye be not convinced, then your de- 
struction is entirely of yourselves. And O how gall- 
ing, how cutting will this he to you eternally ! That 
it is, I make appear against you thus: Where can 
ye lay the blame of it ? 1. Dare ye say that ye want- 
ed the means of salvation ? No, this ye cannot, ye 
dare not say; for if ye shall do so, we are all here 
witnesses for God against you ; nay, your own con- 
sciences shall arise and fly in your faces, and force 
you, though unwilling, to own that ye have had the 
means. 2. Dare ye say that the means are not suf- 
ficient to the end for which they are offered ? No, I 
am sure there shall not be one fhat ever had them, 
who shall dare to charge them with insufficiency.— 
And if any of you should arrive at that height of in- 
tolerable insolence and impudence as to do it, it were 
easy to stop their mouths : For God might ask you, 
when standing at his tribunal, Jirst, How do ye know 
them to be insufficient, since ye were never at the 
pains to try them ? Next, He might stop your mouth 
thus : Behold here, upon my right hand, that innumer- 
able company out of all kindreds, tongues and nations. 
And how were they saved ? If ye should go to them 
all, and ask them one by one, would they not all with 
one answer, to your eternal shame and confusion, 
that by the use of these very means you had, but ne- 
glected, they were saved. 3. If yet ye will not see 
that all the blame of your destruction will come only 
to your own door, then I ask you, on whom will ye 
lay the blame ? Dare ye lay it upon any other but 



B6 man's recovery by faith in chkist. 

yourselves, with any tolerable shadow of ground ? I 
know ye dare not. To blame the devil, or the world, 
is downright nonsense; for it is salvation from them 
ye was to seek ? and to tell that these are the cause 
of your ruin, when ye had relief against them offer- 
ed, is vain ; for it may easily be asked at a person 
who has lived under the gospel, and gives Satan or 
the world the blame of his ruin, was there not deli- 
verance from Satan and the world offered to you ? 
Were not the means mentioned sufficient ? This will 
eternally acquit them as to your destruction, and 
lodge it upon yourselves as the principal cause of it, 
which is all we plead for; we do not exempt 
them from a share in the guilt of it. Now, this be- 
ing incontestibly evident, it remains that either 
Christ or his ministers are chargeable with your dam- 
nation, or that ye yourselves only are so. 

As for our blessed Lord and Master, we offer now 
to undertake his vindication against any that shall 
dare to accuse him. We have abundance to speak 
in his behalf; and are resolved to ascribe righteous- 
ness to our Maker. In his vindication, I appeal to 
your own consciences in a few particulars. [l.].Is 
he not indeed a sufficient Saviour, '* one able to save 
to the uttermost all that come unto God through 
him?" Deny it you dare not; for this is the attesta- 
tion of the glorious cloud of witnesses, who all have* 
by faith in his name, got above the reach of sin, 
death and hell. [2.] Did ever any of you come to 
him, and get a refusal ? Produce your instances of 
this sort, if ye can. We dare boldly, in our Lord's 
name, give a dellance to earth or hell, to produce 
one instance of this sort. [8.] Has he not allowed, 
nay, invited, intreated, nay, commanded you to come 
unto him, that ye might be saved ? If ye shall deny 
this, the word of God, the servants of God, are wit- 
nesses against you. [4.] Has he not waited long up- 
on you ? Has he not given you " precept upon pre- 
cept, and line upon liner" And now, to conclude, 



man's recovery BY FAITH IS CHRIST. 57 

I interrogate you on it, what could he have done 
more to you (hat he has not done ? 

But it may be ye will lay it to our door, and say, 
though Christ did his part, yet his servants have not 
done theirs; they have not given you fair warning. 
As for their vindication, I answer a few things ; and 
I say, 1. Though they may be guilty, and eoneeal, or 
at least fail of faithfulness in their duty, yet your 
damnation is of yourselves : for ye have the word of 
God, that is plain, that is full, in its representation 
of your sin and misery ; and had you paid a due re- 
gard to that, ye could not have missed of salvation : 
therefore yet your destruction is of yourselves. But, 
2. We refuse the charge of your blood, and tell you, 
that ye have destroyed yourselves, if ye sleep on in 
your sins. And for our own vindication I put a few 
things home to you : Have we not plainly told you 
your sin and danger? Have we not done it frequent- 
ly ? Have we not been particular in dealing with 
young and old of you ? Have we not been pressing in 
order to your conviction ? We have told you, with 
earnestness, both your sin and danger. We have 
looked from our watch tower, through the prospect 
of the word of God, and have seen the wrath of God 
ready to seize you ; and we have not concealed his 
righteousness within us. And now, the Lord, the 
righteous judge, be witness betwixt you and us, for 
we have done as much as will free us of your blood. 
Indeed we cannot deny ourselves to be sinners ; and 
must own that we have sinned, even with respect to 
you : but this will not make your blood to be charged 
upon us ; since, in order to our exoneration as to that, 
it is only required we give you warning of your dan- 
ger; and if ye be slain sleeping, ye are to blame.— 
There is one word more I have to say to you, in the 

6th place, and then I shall leave you. What have we 
to do more with you? If ye comply not with the first 
part of our message, ye will be sure to refuse the se- 
cond, Christ will be refused by you, and we will 

R2 



BS man's recovery BT FAITH in CHUIST. 

seem to you like thein that mock. But whatever use 
ye make of it, we shall proceed in our work : and if 
we prove not the savour of life unto you, we shall 
prove the savour of death ; for we are a *• sweet sa- 
your unto God in them that are saved, and in them 
that perish ; and if our gospel be hid, it is hid to them 
that are lost/"' 2 Cor. iv. 3. I come now, 

2dly, To speak a word to such as are awakened, and 
are saying, with the convinced jailor in the text, 
What shall I do to be saved ? And to you we say, 

1. Bless the Lord, who has opened your eyes. Ye 
were naturally as much inclined to sleep on as others ; 
and it is only the distinguishing goodness of God that 
has made you to differ. 

2. Study to keep your eyes open. If ye shut them 
again, and lose convictions, then ye may never more 
recover them. If ye quench the spirit, it is hard to 
say but the issue may prove fatal to you. If God, 
being provoked by your stifling convictions, shall give 
over dealing with you, I may say, wo unto you, for ye 
are undone eternally. And that ye have got your 
eyes opened in some measure, to discover your hazard, 
will be so far from mending the matter, that it will 
make it much worse ; it will put an accent upon your 
sin, and likewise upon your punishment. 

3. Endeavour to improve the discoveries ye have got 
of sin ; and seek not only to keep your eyes open, 
but to have them further opened. The more clear 
the sight of sin is which we get, the more welcome 
will ye make the gospel tender of mercy and relief, 
the more sincerely and heartily will ye close with it. 

4. Would ye indeed be saved ? then take the advice 
in the test, Believe in the Lord Jesus Christ, and 
thou shall be saved. This leads me to that which I did 
principally design in the choice of this subject : there- 
fore I shall if the Lord will, insist upon it at length, 
because it is the very sum and substance of the gos- 
pel, that which comprises all the rest. 

We have hitherto represented your case by nature, 
as ye are under sin j and have hinted shortly at your 



man's recovery BY FAITH IN CHRIST. 59 

ease, as under the influences of the spirit in convic- 
tion ; now we shall proceed to a discovery of the gos- 
pel relief, that is provided by infinite wisdom., for such 
as are awakened to a discovery of their lost and un- 
done state; and that lies before us in this 31st verse. 
Ye may remember, that when we did open to you the 
context, we did defer the explication of this verse, till 
such time as we had ended the former. This being 
now done, I sdiall briefly open the words, and then 
draw thence some such comprehensive truth as may 
give ground to disccurse of that which we have prin- 
cipally in cur eye. 

The words contain a direction given to the distress- 
ed and awakened jailor: and in them we may take 
not lee. 

1. Of the person to whom the direction is given ; 
and, as was just now said, he is an awakened and con- 
vinced sinner. This is the gospel method ; it pro- 
poses its remedy, not to those who are whole and 
well in their own eyes, but to such as are diseased. 
Christ is tendered to such as need him, and are sen- 
sible that they do so. The foundation of the gospel 
is laid in conviction of sin. Hence it is, that we find 
gospel ministers begin their work here : of which we 
have many eminent and notable instances in the scrip- 
ture. John the Baptist, whose business it was to 
make way for Christ, and prepare sinners for enter- 
taining the call of the gospel, begins his ministry with 
conviction, with preaching of sin to his hearers : — 
" Repent," saith he, ** for the kingdom of heaven is 
at hand." He smartly rebukes such as came unto 
him, and fully unfolds to them their need of a Sa- 
viour. There were two sorts of people that came to 
him, as we read in the 3d of Matthew. The ordina- 
ry sorts of people, and the more refined sort, the 
Scribes and Pharisees; and he deals with them ac- 
cordingly. The more gross sort he directly presses 
to repentance, in consideration of the approach of the 
gospel* Their sins went before-hand into judgment. 



60 MAN'S RECOVERY BY FAITH Iff CHRIST. 

Matters of fact they could not deny ; and there- 
fore he presses them to load their consciences 
with a sense of them. The more refined sort of sin- 
ners he takes another way of dealing with ; he calls 
them vipers, thereby pointing them as full as bad, if 
not worse, than the common sort, and beats them 
from their strong holds they were wont to shelter 
themselves in from the storms of an awakened con- 
science : "Think not to say within yourselves, We 
have Abraham to our father," &c. This was their 
ordinary relief; and this he discovers the vanity of, 
in order to prepare them for the entertainment of the 
gospel. The same course was followed by the apos- 
tles, Acts ii. The same method did our Lord use 
with the apostle Paul, Acts ix. ; and this method have 
we endeavoured to follow in dealing with you : we 
have laid sin before you ; and it is for the sake of 
such as are convinced among you, that we have en- 
tered upon the consideration of this relief, that is on- 
ly suited to convinced sinners. But, 

2. In the words we may take notice of the per- 
sons xvho propose this relief to this awakened sin- 
ner, viz. Paul and Silas. In reference to them, there 
are only two things I observe, amongst many : the 
one, that they were persons who had a commission 
from Christ to preach the gospel : the other, that 
they once had been in the same case themselves : 
which two, when they meet one, help to fit a man to 
be a complete minister ; one who in his measure will 
be capable to answer the character given of Christ, 
that <« he had the tongue of the learned to speak a 
word in season to weary souls." 

3. We may take notice of the way wherein they 
propose this direction. And here it is remarkable, 
that they do it speedily, they do it plainly. No soon- 
er is the question proposed, but it is answered. One 
would have thought, that it had been the apostle's 
wisdom to capitulate with him, and hold him in sus- 
pense, till such time as he should engage to contri- 



MAN'S HECOVEKY BY FAITH IN CHRIST. 61 

bute for their escape : but they would not do so, but 
presently offer bini relief: having themselves been 
acquainted with the terrors of the Lord, they know 
bow uneasy it would be for him to continue in that 
miserable perplexity, nay how cruel it would be not 
to do their utmost for his speedy reJief. They mind- 
ed more the sinner's eternal salvation, than their own 
temporal safety. They had greater regard to the 
glory of Christ, than to their own safety. They 
were more concerned to satisfy a poor convinced and 
dejected sinner, than their own private grudges. 
And this they do, not by proposing the gospel in such 
a dark and obscure way as might amuse and con- 
found, but in so fair and plain a way, as might be 
understood easily by the poor distressed man. 

4. In the words we are ta notice the direction it- 
self, Believe on the Lord Jesus Christ. In which 
again, we are to observe three things, the duty 
pointed to the person whom it respects, and the tvay 
bow it respects him. The duty pointed to is, Believe ; 
that is, act faith upon, receive and rest upon Christ, 
look unto him. All these words signify exactly one 
and the same thing, as we shall see anon, if the Lord 
will. The person whom this faith respects, is the 
Lord Jesus Christ. Here we have a threefold title 
given to him. He is called the Lord ; which points 
at Ins authority and dominion. He is Lord overall 
things and persons, because he did create, and doth 
still uphold fhem : and he is so in a peculiar manner, 
as he is the Redeemer of the church, for whose be- 
hoof all things are put into his hands, he being made 
" head over all things to the church." Again, he is 
called Jesus 9 to point at the design of his lordship 
and dominion : as he is exalted to be a Prince, so is 
he likewise to be a Saviour. Nay, the design of his 
advancement to that dominion which belongs to him 
as Mediator, is to fit him to be a Saviour ; which is 
the proper import of the name Jesus, according to 
the scripture account of it, " Thou shalt call his 



62 man's recovery BY FAITH IN CHRIST. 

name Jesus, because he shall save his people from 
their sins," Matt. i. 21. In fine, he is called Christ, 
i. e. Anointed, because he is anointed, designed, and 
furnished of God, to be a " Prince and a Saviour, to 
give repentance and remission of sins," Acts v. 31. 
The last thing, we did notice in the direction itself, is 
the nature of that respect which this faith has to 
Christ: it is not said, Believe the Lord Jesus Christ, 
but believe [on] him, or [in] him. It is not simply to 
give credit to his word, and take as truth whatever 
he has said j but it is to rely on him, to put our 
trust in him, as one that is able to save such as eome 
unto God through him. 

5. In the words we are to observe the encourage- 
ment that is given, to engage to a compliance with 
this direction. And this is twofold; particular, 
thou shalt be saved ; and more general, and thy house* 
In the 

1st, We have three things worthy of our notice. 1. 
The thing that is promised, and that is salvation, the 
very thing that the man was seeking. 2. The or- 
der in which it is to be had ; believe in the Lord Jesus 
Christ, and thou shalt be saved. 3. There is a cer- 
tain connexion betwixt the one and the other ; thou 
shalt be saved, if once thou believe. Where, by the 
by, we eannol but take notice of the different influ- 
ence of the Arminian doctrine of justification, and 
that of the apostle's doctrine, upon the comfort of 
awakened sinners. Had Paul said to him, Believe on 
the Lord Jesus ; and if ye shall hold out in faith to 
the end, then ye shall be saved; if ye hold your will 
right, then all shall be well. If, I say, the apostle 
had made his proposal so, the poor man might have 
lain still upon the ground, and trembled all his days; 
since this would have given him, at best, but a may- 
be for his eternal salvation, and escape from eternal 
misery. But here there is a ground for present and 
abiding comfort : Believe on the Lord Jesus Christ 9 
and thou shalt be saved. The 



MAN 9 S RECOVERY BY FAITH IN CHRIST. 63 

2d Branch of the encouragement is general, and 
idly house shall be saved. Which is not so to be un- 
derstood, as if hereby it were promised, that their 
salvation should absolutely depend upon his belief: 
for his faith could not save them ; since the scripture 
is express, that he that believeth not, every particu- 
lar person who doth not believe, shall be damned ; 
and, upon the other hand, that every particlar per- 
son that believes shall be saved, though there should 
not one more believe. But the meaning of the words 
I shall offer to you shortly thus : When it is added, 
and thy house, this expression imports, 1. That all 
his house had need of salvation, as well as himself. 
One might possibly think, as for that rude fellow, 
who treated the servants of Christ so ill, he has need 
to be saved; but his innocent children are guilty of 
nothing that can endanger their eternal happiness; 
but hereby the apostles intimate, that they needed 
salvation as well as he. 2. It imports the common- 
ness of this direction ; as if the apostles had said, 
This direction is not such as is peculiar to such 
great, notorious, and flagitious sinners, as thou hast 
been ; but it is the common road wherein others 
walk towards happiness: there is one way for you 
and your house to be saved in. 3. It imports the ex- 
tent of this remedy; as if they had said, This is not 
only sufficient to reach and benefit you, but it is such 
as may reach all in your house, and they may have 
the same advantage as ye may have. 4. It imports 
the certainty of salvation to them upon the same 
terms ; as if the apostles had said, And let thy house 
believe in the Lord Jesus Christ, and they likewise 
shall be saved. 5. It imports this much, that here- 
by his family should obtain some special advantages, 
in order to their salvation. 

Now, because I design not to speak any more of 
this part of the text, I shall here mention some of 
these advantages which the jailor's children or house 
fcad by his faith, and consequently which the chil- 



64 MAN'S RECOVERY BY FAITH IN CHRIST. 

dren of every believer has by the faith of their 
parents. Amongst many such advantages, the few 
following ones are remarkable. 1. Hereby such 
children are taken in within the covenant : « For 
the promise," says the apostle, Acts ii. 39. "is to 
you and to your children, and to all that are afar off, 
even as many as the Lord our God shall call." They 
are allowed hereby to have their names particularly 
mentioned in the promise. This is the advantage 
which church members have beyond others, who are 
not yet taken within the covenants, nor admitted to 
those ordinances which are a badge of their recep- 
tion. The gospel-call says in the general to all, if 
ye believe, ye shall be saved ; but it, as it were, 
names every one that is baptised, and says in particu- 
lar to him, O man, thou who art taken within the 
covenant, I say to thee, as it were by name, thou 
shalt be saved, if thou believe : and this is much 
more confirming than the other. 2. The children 
of real believers have this advantage, that they have 
their parents pleading for them at the throne of 
grace, which many times has availed much, in or- 
der to their salvation, though the Lord sees not meet 
always t© hear parents in behalf of their children. 
If he did always so, then possibly it might prove a 
snare both to them and to their children, and might 
lead them into a dangerous mistake, as if God's 
grace were not so free as it is : but that many times 
they are heard this way, is encouragement enough 
to engage all parents to pray for their children. 3. 
The children of godly parents have their counsel and 
instruction, which is of use to engage them to reli- 
gion, and to bring them to acquaintance with Christ; 
and of how much influence this is, the wise man tells 
us, "Train up a child in the way he should go. and 
when he is old, he will not depart from it," Prov. 
xxii. 6. ; that is, ordinarily he will not do so. 4. 
The children of believing parents, they have their 
parents good example ; and this many times has more 



man's recovery BY TAITH IN CHRIST. 65 

influence than precept and instrruetion : hence it is, 
that we find the apostle Peter exhorting wives to a 
holy walk, that their unbelieving husbands, might 
be won by their conversation. "Ye wives," says 
he, " be subject to your own husbands, that if any 
obey not the word, they also may, without the word, 
be won by the conversation of the wives, while they 
behold your chaste conversation coupled with fear,** 
1 Pet. iii. 1, 2. Faith made visible in a holy walk, 
has a most attracting and engaging appearance ; it is 
beautiful to an high degree. 5. Hereby children 
likewise have the advantage of the ordinances, which 
are (he means of salvation. Godly parents will take 
care both to bring their children to the ordinances 
and to bring the ordinances to them. 6. To add no 
more to this purpose, the children of believers have 
this advantage as they are theirs, that God has a 
particular respect to them; which we find him ex- 
pressing upon several occasions to the children of his 
servants. 

Since, as I said before, I design not to return 
again to this part of the verse, I cannot but apply 
this truth, that the children or house of a believer 
has great advantages by his believing, in order to 
their salvation. And this I shall do in a few words 
to four sorts of persons: (I.) Believers ; (2.) Their 
children ; (3.) Unbelievers ; (4.) Their children. 

To the first sort I say only a few words. O be- 
lievers ! is it so that your children, as well as ye 
yourselves, have so many advantages in order to their 
salvation? Then, [1.] Bless the Lord, who has 
given you faith, which not only is the spring of innu- 
merable advantages to yourselves, but also entails so 
many upon your very houses. [2.] Bless the Lord, 
and be thankful for the extrnt of the covenant ; that 
it is so wide as to reach not only yourselves, bu* even 
your children. It had been much mercy had God 
given you your souls for a prey, though he had never 
given you the least prospect of mercy to your ofr- 

S 






66 MAN'S RECOVERY BY 1AITH IN CHRIST. 

spring. [3.] .Take care that your children lose none 
■ of these advantages by your negligence. Some of 
them, as ye have heard, are of such a nature, (hat 
depends not only upon the being of grace, in the 
parents, but upon its exercise. If ye live not holily 
and tenderly before them, ye may lay a stumbling- 
block in their way, which may cost you dear. The 
negligence of some godly parents this way, hath 
been heavy to them when they came to die, and 
sometimes even before. [4.] 13o not quarrel God, 
or repine, if, after all, your children shall fall short 
of salvation. If ye have acquit yourselves faithfully 
then ye have and may have peace, though they prove 
final misimprovers of their own mercies. Christ 
has no where promised that they shall be all saved : 
the word of God gives a contrary account of the mat- 
ter : « Jacob have I loved, and Esau have I hated," 
Horn. ix. 13. 

2dly 9 Are there here any who are the children of 
believers? Then, to such I say, [1.] Ye have great 
advantages, and therefore have an eminent call to 
thankfulness. Bless God that ye have religious pa- 
rents. Many have found it not a little relieving to 
them in their straits and fears, that they could say, 
that they were early devoted to God by their parents*, 
and that they had early access to know God, and had 
prayers early put up for them. [2.] Rest not upon 
these advantages ; for your parents' faith will not 
save you. Think not to say within yourselves, we 
have a believer to our father, and therefore all will 
be well. Esau had such an one to his father, and 
yet went to hell; and not a few others have gone the 
same way. Nay, [3.] J say to you, if ye shall be 
damned, all these advantages will be witnesses against 
you. Your fathers devoted you to God, but ye de- 
voted yourselves to Satan; your fathers prayed for 
you, but ye prayed not for yourselves. These and 
many such will come in against you, as aggravations 
of your sin> and will eternally aggravate your misery. 



MAN'S RECOVERY BY FAITH IN CHRIST. 67 

[4.] Therefore ye are called to work out your salva- 
tion with fear and trembling. Since, if ye he ruined, 
ye must be so with a witness ; ifye go to hell, it must 
be a hotter heli ; therefore improve vigorously the 
advantages put in your hand. Resolve with Moses, 
Exod, xv. 2. " lie is my God, and I will prepare 
him an habitation ; he is my fathers God, and I will 
exalt him." [5.] Pay a double respect to your be- 
lieving parents. Ye owe them much as your parents* 
much as believers, much as in Christ before you, and 
much as instruments made use of by God in promo- 
ting your eternal well-being. [6.] Take care that 
ye turn not aside out of their way ; since this will 
prove eminently prejudicial, not only to yourselves, 
but to your posterity. In fine, I say to you, if ye 
trace your parents' steps, ye shall attain their bless- 
ing, even the end of your faith, the salvation of your 
souls. 

Sdly 9 I have a few words from this bead to say to 
unbelieving parents. Ye are miserable yourselves ; 
for he that believeth not "is condemned already, 
and the wrath of God abideth on him." Ye entail 
as many disadvantages upon your posterity, as be- 
lievers transmit advantages to theirs ; ye deprive them 
of many means which they might enjoy, ye ruin them 
by your example, ye provoke God against your fami- 
lies ; in fine, ye do what in you lies to ruin them eter- 
nally; so that, not only your own blood, but the 
blood of their souls, will God require at your hands. 
Therefore, as ye tender their eternal advantage, as 
ye tender your own, believe in the Lord Jesus 
Christ. 

Mhly, I have a few words to say to the children of 
irreligious parents, and then I shall proceed. Ye 
are at a great loss indeed by your parents' infidelity 
and impiety ; yet it is not an irreparable one, for the 
door is open to you, and ye are called to enter in. 
The promise of salvation is not only to believers, and 
to their children, but it is to « all that are afar oif> 



68 MAN'S RECOVERY BY FAITH IN CHRIST. 

even as many as. the Lord our God shall call," Acts 
ii. 39. Therefore lay hold upon the advantage that 
ye have of mercy offered to you upon the gospel- 
terms. See that ye believe in the Lord Jesus. Be 
very thankful to God, and admire the riches of his 
undeserved kindness, in having a regard to you, and 
Galling you, notwithstanding your own iniquities, 
and the iniquity of your fathers. Take care that ye 
transmit not these inconveniences, that ye yourselves 
lie under, to your posterity. And, if ever the Lord 
do you good, seek by all means the salvation of your 
parents ; and if ye obtain not an answer of peace 
with respect to them, then I can assure you, your 
prayers shall return into your own bosom, and so ye 
shall be no losers. 

Thus far have we prosecuted the last clause of the 
verse, to which we design not to return again : we 
shall now proceed to that which is our principal de- 
sign, in the discovery of Jesus Christ, as the only re- 
lief of sinners, as the only one that can effectually 
quiet the conscience of an awakened sinner. 

We have sufficiently explained the words already ; 
that which I shall now insist upon at some length 
from them, is expressed in the following doctrine. 

Doct.- — " An awakened sinner, betaking himself to, 
or believing in the Lord Jesus Christ, shall be sa- 
ved." 
F I think there is no need of any proof of the doe- 
trine, it lies so plain in the words, and is so frequent- 
ly asserted in the scripture, that one shall scarce 
look into the book of God, but he shall find some 
one proof or other of this truth. In the prosecution 
of (his doctrine, we shall, if the Lord will, follow 
this method. 

I. We shall tell you who this convinced sinner is, 
©f whom we speak in the doctrine. 



! 



MAN'S RECOVERY BY FAITH IIST CHRIST. 69 

II. We shall offer you some account of the Lord 
Jesus, in whom he is to believe. 

III. We shall shortly explain several scripture- 
expressions which point out this duty, that from 
them we may understand something of its nature } 
and then, 

IV. We shall hold forth the nature of this faith in 
a few particulars, which may receive light from the 
former general head, 

V. We shall inquire, what that salvation is which 
they shall have who believe in the Lord Jesus 
Christ. 

VI. We shall offer some evidences of the truth of 
the doctrine, and then apply the whole, if the Lord 
allow time, and opportunity, and strength. 

I. We begin with the first of these, which is, to 
show who this convinced sinner is, that shall obtain 
salvation on his believing in the Lord Jesus Christ. 
I shall offer you his character in the few following 
particulars, in as far as we think it needful for our 
present design ; for that it is in some measure re- 
quisite, is plain, since none can be saved but such as 
believe, and none can believe but convinced and awa- 
kened sinners. Take then the character of such an 
one, thus : 

First, He is an ungodly man. It is only such as 
are ungodly who are saved by believing in Jesus : 
?• To him that worketh not, but believeth on him 
who justifieth the ungodly, his faith is counted for 
righteousness," Rom. iv. 5. Persons who are not 
ungodly have no need of Jesus ; and who see not 
themselves to be such will never look after him. 

Secondly, He is one that sees himself, upon this 
account, obnoxious to the judgment of God, even that 
righteous judicial sentence, that he who eommitteth 
sin is worthy of death. He sees himself lying open 
to the curse of the law, to the death it threatens 
against sinners. When the law says, "The soul 

S % 



70 MAN'S RECOVERY BY FAITH IN CHRIST. 

that sins shall die," the sinner hears his own doom 
in that sentence, because he sees his name in the 
sentence. The sentence is against the soul that sins* 
and this he knows to be his very name. 

Thirdly, He is a self condemned man. He not 
only hears God passing sentence against him, but he 
passeth sentence against himself. Thus it is with 
every convinced sinner; he is as severe to himself as 
God, or the law of God, can be: whatever these 
charge him with, all that he takes with; whatever 
they determine to be done against him, he writes 
clown under it, Just; the Lord is righteous, for I 
have offended. 

Fourthly. He is one that has his mouth stopped, 
as the apostle speaks, Rom. iii. 16. He has sinned, 
and he is sensible that there is no hiding of it. He 
is guilty, and there is no excuse. He is every way 
shut up under sin 9 as the word properly signifies, 
Gal. iii. 22. " The scripture hath concluded all un- 
der sin ;" that is, according to the force of the word, 
the scripture hath every way shut up, or shut in, all 
under sin, " that the promise by faith of Jesus Christ 
might be given to them that believe." In one word, 
lie is a criminal, that has got such a sight of his 
crime, that he dare neither deny it, nor endeavour 
to hide it, nor extenuate it, but subscribes to the 
truth of all that the law of God and his own con- 
science charge him with. As for the sentence passed 
against him, he subscribes it just ; he knows that he 
cannot flee from it, nor is able to undergo it. He is 
an enemy to God, brought to such a strait, that he is 
able neither to fight nor to flee. And w hen he looks 
to himself, and all those things he once laid some 
weight upon, he sees no prospect of relief. Such an 
one is the convinced sinner we speak *>f; and such 
of you as never were brought to this pass, never did 
believe on the Lprd Jesus Christ. This being once 
cleared, we proceed now, 

II. To give some account of the Lord Jesus Christ 



MAN'S RECOVERY BY FAITH IN CHRIST, 71 

on whom be is called to believe. Here ye are not to 
expect a full account of Christ ; this none can give $ 
nor shall 1 at large insist on what may be known of 
him, but only glance at a few things, which suit the 
case of the convinced sinner, of whom we have just 
now been speaking. And this we shall do in a few 
particulars. 

First, The Lord Jesus Christ, on whom we are 
bid believe, is, " Immanuel, God with us," God in 
our nature, God man in one person. " In the 
beginning was the Word, and the Word Mas with 
God, and the Word was God." And the Word that 
in the beginning was with God, and was God, in the 
fulness of time <• was made flesh, and dwelt among 
men upon earth, who did behold his glory, the glory 
as of the only begotten of the Father, fall of grace 
and truth.' 5 This the apostle John doth evince at 
great length ; this he expressly teaches, in the first 
chapter of his Gospel, and the first fourteen orfifteen 
verses of it. Now, this discovery of Christ is ex- 
tremely encouraging to a sinner, who is under the 
deep conviction of sin, as was the jailor in the text* 
If ye tell such an one, when he cries out with him, 
What shall I do to he saved ? Go, believe on, God, 
it w ould give him no relief, for all his fears arexrbm 
God ; it i3 destruction from God that is his terror. 
He sees the holiness, the truth, the wisdom, and jus- 
tice of God, all breathing out threatenings against 
him. Holiness cannot look upon an impure sinner. 
The truth of God has become surety for his destruc- 
tion ; the justice of God pleads it reasonable that the 
sinner should be punished, and thereby evil taken 
away, God's honour, and the honour of his law re- 
paired ; and wisdom is so deeply interested in every 
one of these claims, that it seems to join with them. 
Hence it is that the sinner is horridlv afraid of God. 

a 

So far would he be from looking towards him, that 
like Adam, he would flee from him, and endeavour 
to hide himself. What would such a poor trembling 



72 MAN'S RECOVERS* BY FAITH IN CHRIST. 

sinner reply unto any one who should bid him believe 
in God ? Shall I believe on him who threatens me 
with destruction — on him, all whose attributes con- 
spire, and that most justly, my everlasting destruc- 
tion ? He has told me already, what I am to expect 
at his hand, even sure and inevitable death : '< In the 
day thou eatest thou shalt surely die," This God 
is a consuming fire, and I am as stubble before him. 
On the other hand, tell such a convinced sinner of a 
man, a mere man, and bid him look to him for re- 
lief; this at first blush appears utterly vain. What ! 
are not all men involved in the same calamity with 
me ? are they not unable to save themselves ? What ! 
is man able to sustain the weight of that heavy 
stroke of wrath, which enraged Omnipotence is rea- 
dy to lay on ? Thus it appears, neither mere God, 
nor mere man, is suited to give relief to the sinner 
of whom we speak ; but God and man united in one, 
appears exceedingly suited to give him relief. There 
are three things which an awakened sinner will see 
at (he first view, in the person of Christ. (1.) He 
will see him to be one that may be approached by 
him. When one is made sensible of his own sinful- 
ness so far will he be from desiring a sight of God, 
that he will rather faint at the thoughts of it, since 
he dreads he cannot see him and live. Nay, such 
is the weakness of man since the fall, thai the 
sight of even a created angel, has made some of 
the most eminent saints exceedingly afraid, as we 
have instances more than one in the Scripture. — 
But there is not that drerd in the sight of one 
that is clothed with flesh, that appears in the like- 
ness of even sinful flj^sh, Romans viii, 3. as to de- 
ter from approaching to him. Nay, on the contrary, 
will not every one in this case, readily draw near, 
in expectation of relief from such a one, knowing 
him to be " bone of his bone, and flesh of his flesh." 
This is one of the excellencies in Christ's person that 
ravishes the heart of a sinner that is looking out for 



man's recoyeky by faith in chkist. 7S 

relief. (2.) The person of Christ, thus consisting 
of the divine and human nature united in one, ap- 
pears notably fitted for undertaking the work of a 
dav's-man betwixt an anCTv God and rebel sinners. 
He is equally interested in both parties: being God, 
he knows exactly what all the properties of God do 
demand of sinners ; and being man, he knows well 
what man's state is. Thus the sinner's fear is re- 
moved, that there is " not a day's-man who should 
lay his hand upon the head of both parties," as Job 
expresses it. (3.) A convinced sinner here sees one, 
not only capable to know, but even to be *' touched 
with the feeling of his infirmities," who withal has 
wisdom and power to improve any sense he has of 
our misery to our advantage. This is what the con- 
victed sinner with admiration views in Christ, who is 
the great " mystery of godliness, God manifested in 
the flesh." 

Secondly, The Lord Jesus Christ is clothed with 
a threefold office, for the behoof and advantage of 
such as shall believe on him. He is a King, a Priest, 
and a Prophet : and each of these is exceedingly 
suited to the relief of an awakened sinner, as we may 
hear afterwards. 

1st, I say he is a Prophet; and as such he was 
promised of old to the church by Moses : " A prophet 
shall the Lord your God raise up to you from among 
your brethren," says he. Because this scripture fur- 
nishes us with a full account of Christ's prophetical 
office, we may take a view of it at some length. So 
then that text runs, " T will (says God) raise them 
up a prophet from among their brethren like unto 
thee; and I. will put my words in his mouth, and he 
shall speak unto them all that I shall command him : 
and it shall come to pass, that whosoever will not 
hearken to my words, which he shall speak in my 
name, I will require it of him," Dent, xviii. IS, ±9. 
Now, in this scripture, we have so full an account of 
Christ's prophetical office, with respect to our present 



T4 MAN f S RECOVERY BY FAITH IN CHRIST, 

design, that I cannot better unfold this matter (ban 
by making some remarks upon it. And, (1.) Here 
we see that Christ is indeed a prophet; for so he is 
expressly called, and as such he is here promised. — . 
That it is Christ whom Moses here intends, the Spi- 
rit of God has long since, by the mouth of the apos- 
tle Peter, fully determined, Acts iii. 22. (2.) Here 
we see his call to that office. " I will raise up a 
prophet," says God ; that is, I will call and set one 
apart for that work. (3.) We see further his furni- 
ture for the work : " I will put my words in his 
mouth. " (£.) We see what his work and business 
is : it is to speak to them all that is commanded him 
of God ; to deliver to them the whole counsel of God 
for their salvation. (5.) Here we see who the persons 
are to whom God has a regard, in the designation of 
Christ to this office ; they are sinners, sensible that it 
was impossible for them to hear God speak to them 
immediately, and yet live ; which put them upon that 
desire expressed in the 16th verse of this chapter:— 
" Let me not hear again the voice of the Lord my 
God ; neither let me see this great fire any more, that 
I die not." (6.) We moreover see God's design in ap- 
pointing Christ a prophet, even a compliance with the 
desires and necessities of convinced sinners. This 
appears plainly to be his design, if we observe the 
connexion betwixt the 15th and 16th verses of this 
chapter. The Lord promises, in the 15th verse, 
Christ to be a prophet ; and in the 16th he tells, that 
it was according to their desires in Horeb. (7.) We 
may further take notice of the qualifications which 
they desire in this prophet, and which Christ is ac- 
cordingly endued with ; and they are, that he be one 
of themselves, one who by his greatness should not be 
a terror to them, and that he be faithful in declaring 
to them all that the Lord should acquaint him with. 
Thus we see in some measure, and hereafter may see 
more fully, of what use it is to sinners, in order to 
their believing on Christ, that he be a prophet. 



man's RECOVERY BY FAITH IN CHRIST, 75 

£(%, The Lord Jesus Christ is " a pries! for ever 
after the order of Melchisedtc," Psal. ex. 4. God 
having made him so by an oath. And in his diseharge 
of this office doth no small part of the concernment 
of awakened sinners lie. It is not my design at pre- 
sent to enter upon any large discourse of this office 
of Christ. I must here take notice of, and open up 
the nature of this office, in order to that end and 
scope which we now drive at, the relief of convinced 
sinners. I shall not stand upon a recital of all the 
acts which do belong to this office, of which not a few 
might be mentioned. There are two which deserve 
especial consideration, his oblation, and his interces- 
sion thereupon. The first is the foundation of the 
second. Now, that ye may understand what advan- 
tage flows from this office to the persons of whom we 
discourse, I shall a little inquire, who the person is 
to whom Christ offers sacrifice, who they are for 
whom he doth so, who he is that offers sacrifice, and 
what that sacrifice is that he offers : and, upon the 
whole, it will appear of how great advantage this of- 
fice is to sinners, and how much he is thereby fitted 
to be the object of sinners' faith. I shall only touch 
at such things here as are indispensably needful in 
order to lay a foundation for faith. 

1. As for the person to whom he offers sacrifice, 
and with whom he intercedes, no doubt it is God on- 
ly ; and that he is the, just, the sia-revenging God, 
who has declared, that he " will by no means clear 
the guilty;" nay, " that the soul that sinneth shall 
die. 5 * There was no place for sacrifices before God 
was incensed by sin. It had no place under the first 
covenant, wherein Adam was allowed to come into 
the presence of God, without any interposal on his 
behalf by any other. God being then well pleased 
with him, he had acceptance with God, and by virtue 
of his acceptance, had a right to, and might ask and 
have whatever was needful for his happiness. But, 
upon the entry of sin into the world, God's favour 



76 MAN f S RECOVERY BY FAITH IN CHRIST. 

was turned into anger and indignation against sinful 
man. This cuts him off from the expectation of ad- 
vantage by God ; nay more, threatens him with ine- 
vitable ruin and destruction from him, without the 
interposal of some one or other, as a priest, to appease 
the wrath of the sin-revenging God. Whence, 

2. It is easy to understand who the persons are for 
whom he offers sacrifice. They are sinners, who are 
obnoxious to the wrath of God upon the account of 
sin ; who not only are cast out of the favour of God, 
but moreover are lying open to the stroke of vindic- 
tive justice. And this, 

3. Clears to us who he is that must interpose as a 
priest. He must be one acceptable to God : <* Such 
a high priest (says the apostle) became us, who is 
holy, harmless, undefiled, and separate from sinners," 
Heb. vii. 26. One who, upon the account of his own 
sins, was obnoxious to the just indignation of God, 
could be of no use to sinners in this matter. Again, 
lie must be one who was capable of being affected 
with the feeling of our infirmities, that he might have 
compassion upon us: and upon this account it is that 
the apostle says, Heb. ii. 17. «"• That it behoved 
Christ to be made like unto his brethren, that he 
might be a merciful and faithful high priest in things 
pertaining to God, to make reconciliation for the sins 
of the people; for in that he himself hath suffered, 
being tempted, he is able to succour them that are 
tempted :" For, as the same apostle has it, Heb. iv. 15. 
« We have not a high priest which cannot be touched 
with the feeling of our infirmities, but was in all 
points tempted like as we are, without sin.' 5 In fine, 
he must be one called of God to this office ; for no 
man takes to himself this office, but he that was call- 
ed of God, as was Aaron. 59 All which qualifications 
are found in Christ, and in him only, " who is the 
apostle and high priest of our profession." 

4. We are to consider what that sacrifice is, which 
Christy as a priest, doth offer unto an incensed God 



* 



MAX S RECOVERY BY FAITH IN CHRIST. 77 

for sinners. That he should have something to offer 
is absolutely needful, upon account of the office : 
" For every high priest is ordained to offer gifts and 
sacrifices ; wherefore it is of necessity that this man 
have somewhat also to offer," Heb. viii. 3. What that 
sacrifice was, the same apostle tells, Heb. ix. 13. 
♦'< For [saitfr he] if the blood of bulls and of goats, 
and the ashes of a heifer, sprinkling the unclean, 
sanctifieth to the purifying of the flesh, how much 
more shall the blood of Christ, who, through the 
eternal spirit, offered himself without spot to God, 
purge your consciences from dead works, to serve the 
living God ?" The sacrifice he offers is himself. 

What has been said of Christ's priestly office, I 
shall bring home to the business in hand, in the few 
following particulars. From what has been said, it 
appears, that the case betwixt God and sinful man 
stands plainly thus. [1.] Man has sinned, and there- 
by provoked God to wrath. [2.] Incensed justice 
lays hold of sinful man, takes him, and, like Isaac, 
binds him, and lifts the hand with the knife in it, to 
fetch a stroke down upon the sinner. [3.J In this 
case, no prayers, no tears of the sinner, nay, nor any 
thing that the sinner can think upon, can avail : u Sa- 
crifice and offering thou wouldst not," says our Lord, 
Heb. x. 5. [4,] While things are in this desperate 
condition with the sinner, Christ, being made a priest, 
as has been said, by virtue of his office, steps in, and 
pleads for the sinner, and offers himself in the sin- 
ner's room, to suffer what justice was ready to have 
inflicted upon the sinner. [5.] Justice accepts of the 
sacrifice of this lamb of God's providing, and lets the 
sinner go, but slays the sacrifice. [6.] This being 
done, God is appeased ; he has no more to charge 
the sinner with, for the sacrifice has suffered; nay 
more, the sacrifice being of infinitely more value 
than the sinner, doth deserve and purchase a great 
many favours for him, all which this high priest takes 
care to have bestowed on him j that is to say, he in* 

T 



78 man's recovery by FAITH IS CHRIST. 

tercedes for hini, that he may lose none of these things 
which Christ has purchased for him; for his inter- 
cession is nothing else but that care, if I may so speak, 
which the high priest of our profession takes, that all 
those for whom he did offer himself a sacrifice obtain 
the advantage of that sacrifice. And of how great 
use this office is to such sinners as are in the jailor's 
ease, may appear in part from what has already been 
discoursed on this head, and may more fully appear 
from what we shall afterwards discourse on the same. 
Now we come, 

Bdly 9 To speak of Christ's being a king. As he is 
by God appointed to be a prophet and a priest, so he 
is likewise to be a king : " I have set my king upon 
my holy hill of Zion," Psal. ii. 6. His professed ad- 
herence to this cost him his life. This was his 
charge, that he made himself a king. I cannot stand 
to speak of all these things which do belong to Christ's 
kingly office. I shall only hint at a few things which 
are of especial use to our present purpose. [1.] He 
has power and authority, by virtue of this office, to 
enact all such laws as may contribute to the good 
and advantage of his subjects. [2.] He has power to 
reduce all such as do belong to his kingdom to his 
obedience : « Thy people shall be willing in the day 
of thy power," says God to him, Psal. ex. 3. Some- 
times the subjects of his kingdom do rebel against 
him ; but he makes them by his power willingly to 
submit to him. [3.] He has power to protect his 
subjects against all their enemies ; and hereupon it is 
that the church's confidence is founded, Isa. xxxiii. 
22. " The Lord is our judge, the Lord is our lawgiv- 
er, the Lord is our king, he will save us." [4.] He 
has power entirely to make a conquest of all his ene- 
mies ; for "he must reign till he hath put all his 
enemies under his feet," 1 Cor. xv. 25. In fine, he 
has a power whereby he is able even to subdue all 
things to himself, " all power being given him in 
heaven and in earth j" and being made "head over 



man's recovery BY FAITH IN CHRIST. 79 

all things to the church," he will take care to em- 
ploy and lay out all for (he advantage, peace, rest, 
and stability, of his church and people. But, leaving 
this, we proceed, 

Thirdly, To give a further account of the Lord Je- 
sus Christ, on whom sinners are called to believe. — 
Two things we have said of him ; one, that he is God 
in our nature ; the other, that he is clothed with a 
threefold office. We add, in the next place, as the 
consequence of what has been said of him, that he is 
one in whom the convinced sinner will find relief 
against a threefold evil under which he lies. There 
are three things which do exceedingly burden the 
conscience of a sinner in any good measure awaken- 
ed, ignorance, guilt and the power of sin. 1st, fie 
finds himself extremely ignorant, perfectly in the 
dark, as to the mind and will of God. He knows not 
what hand he shall turn to, what is sin, or what is 
duty, whether he had best lie still, or move out of 
his present state , or if he find it ruining to lie still, 
he knows not what course to betake himself to. Now, 
for this plague, which is one of the dismal consequen- 
ces of man's apostaey from God, there is relief in 
Christ's prophetical office, by which he doth translate 
sinners out of darkness into his marvellous light. 
What before was hid from the eyes of all living, that 
he reveals to sinners. That there were any thoughts 
of merey or grace for sinners in the heart of God, 
could never have been known by any, had not Christ 
revealed it; for "no man hath seen God at any 
time ; the only begotten Son, which is in the bosom 
of the Father, he hath declared him," John i. 18. 
2clly, Man is pressed down with guilt, and it is only 
in Christ's priestly office that the awakened sinner 
can find relief against this; for there is no way of 
purging the conscience from dead works, but only by 
the application of the blood of Christ, who offered 
himself to God, through the eternal Spirit, for this 
very end. oily, In him there is relief against the 



$0 MAS's HECOVEKY BY FAITH IK CHRIST. 

power of sin, which is one part, and that no small 
part, of the misery which man fell under by his apos- 
taey from God. He is insulted over, and enslaved 
fey sin ; and there never was, nor can there ever be 
any relief for him, but only in Christ, who has a 
power whereby he is able to subdue all things to him- 
self. He can strengthen the weak, and make the 
unwilling to become willing, by a day of his power, 
and turn the disobedient to the wisdom of the just. 
Moreover, 

Fourthly, The Lord Jesus Christ is one in whom 
the sinner finds a threefold tormenting scruple fully 
satisfied. When the Lord opens the sinner's eyes, 
and gives him a view of his condition, how matters 
stand betwixt God and him, then there are three 
things which lie exceedingly heavy upon the sinner : 
1st, Where shall I get one that has ability sufficient 
to undertake for me? The sinner sees so much need- 
ful to be done in order to his relief, that he can think 
of none in heaven or earth that is able to relieve him. 
He is, as it were, laid in a grave that has a stone 
rolled to the door j and many a time is he forced to 
put the question, Who will roll away the stone? 
He sees mountains lying in the way, and cannot think 
of an arm sufficient to lift them. In Christ only can 
he be satisfied. He it is who is the " mighty one, 
on whom the Lord has laid help," Psal. Ixxxix. 19. 
one chosen out of the people for that very end, that 
he might be the strength of such as put their trust 
in him. He is the Lord Jehovah, in whom there is 
everlasting strength. %dly 9 When the sinner hears 
of one that is able, this gives him no relief ; for pre- 
sently another doubt perplexes him, and fills his soul 
with anxiety : Here indeed I see ability sufficient; 
Oh ! but I fear he has no mind to employ and lay out 
his ability in that way. This made many, in the 
days of Christ's flesh, when toe lived upon earth, 
come to him with their hearts full of fear; they 
doubted he might not be willing to employ his skill, 



MAN'S RECOVERY BY FAITH IN CHRIST. 81 

to lay out bis ability for their help and relief. « If 
thou wilt, (said the leper,) thou canst make me 
clean," Matth. viii. 2. ; and so says the sinner. Now, 
in the discovery of Christ (hat is here made 5 we may 
see an answer to this doubt. As he is the Lord, one 
that has all power in heaven and in earth ; whence 
it is that he is mighty to save : so he is Jesus, one 
that is willing, and designs to lay out and improve 
his ability that way. But here, Sdly, Another doubt 
may stare the sinner broad in the face: There is 
perhaps wanting a commission for the work: the 
Lord Jesus Christ wants neither power nor will ; but 
I much question the Father's willingness. This 
many times sticks long with distressed sinners. But 
in this person there is answer to this as well as the 
former : He is Christ, him hath God the Father 
sealed, anointed, and set apart lor that very work. 
He it is that hath exalted him to be a Saviour, and 
put power in his hand for completing his work, and 
saving to the utmost all that came to God through 
him. 

Fifthly, Christ as clothed with his threefold office^ 
is able to remove a threefold obstruction that stood 
in the way of the sinner's salvation and happiness, 
arising from the nature of God. 1st, Justice had a plea 
against the sinner, and stood betwixt him and salva- 
tion. The sentence of justice is, that he who doth 
sin is worthy of death. Well, the sinner that be- 
lieves in Christ answers, I am dead, I suffered in 
Christ. 2dly 9 Holiness says, Nothing shall approach 
it that is impure. Well, Christ says, I have power 
to purge them from their filth by the spirit of judg- 
ment and of burning. Sdly, But then the difficulty 
remains, as to the discovery of this to the sinner. If 
God should call him to blessedness, he could not bear 
it : but here Christ undertakes to be the messenger 
to impart the welcome news, that all these rubs are 
out of the way. These things I only name, because 
I have hinted at;them already, and hereafter, if the 

T3 



82 man's recovery by FAITH IN CHRIST. 

Lord give life and strength, I may have occasion to 
mention them more accurately and distinctly. At 
present, we design rather soundness than accuracy, 
rather satisfaction to the distressed, than pleasure to 
the curious inquirer. 

Sixthly, Christ is one who is able to do the sinner 
a threefold kindness with respect to his spiritual ad- 
versaries. Three things they do against the sinner, 
1st, They charge him with things that he cannot de- 
ny. 2dly 9 They lay deep contrivances against him 
that he cannot discover. Sdly, They fall upon him 
with a force that he is not able to resist, and thereby 
endeavour his ruin. As for the^rsi, Christ puts an 
answer in the sinner's mouth to ail Satan's charges 
against him. As to the second, he gives him wisdom 
to escape his snares to know the depths of Satan. 
And as to the last, he furnishes them with power, 
whereby he is made more than a conqueror over all 
enemies that put themselves in his way. 

Seventhly, That there may be nothing wanting, 
this Lord Jesus Christ is one who can satisfy the 
mind, the conscience, and heart of sinful man. He 
fills the mind with light; he pacifies the conscience, 
and stills its disorders ; and he presents to the will a 
suitable object. He as a prophet opens blind eyes, 
and enlightens a dark mind ; as a priest, he stops 
the mouth of a disturbed and disturbing conscience ; 
and as a king, he bestows upon man what is suffi- 
cient to content his heart, even himself, and all things 
else. 

Eighthly, To conclude all, he is one offered in the 
gospel for all these glorious ends to all who need him. 
He has bid all that are weary and heavy laden come 
to him, and has promised them welcome. He is one 
whom God has in the everlasting gospel proposed as 
the object of faith, on whom sinners are allowed, 
warranted, nay, commanded to believe, in order to 
their salvation. These things we shall not any fur- 
they insist on nt present* I come ij&w* 



man's recoveky by faith in CIIRTST. 83 

III. To mention and open up these scripture ex- 
pressions whereby this duly of believing is held foi ih, 
and that are of the same import with that in the 
text. This is a duty whereupon salvation and dam- 
nation do depend; therefore the Lord has taken 
great eare to make it s nature plain ; and because 
sinners are of many different sorts, and have differ- 
ent ways of taking up their condition, the Lord has ex- 
pressed it so many different ways, that every one 
may see that the duty is suitable to their circumstan- 
ces, and expressed in a way that is adapted to their 
capacity. This inquiry we are now to enter upon, 
may be of great use ; therefore we shall insist at the 
more length upon it. Some are ignorant of the na- 
ture of faith, know not what it is. This inquiry is 
like to lead them into an understanding of that duty, 
which is the foundation of all others, without which 
they signify nothing in order to the salvation of such 
as perform them. Others know what faith is, but are 
not confirmed in their apprehensions of its nature, 
and therefore may be easily induced to think them- 
selves in a mistake. To such it will be of notable 
use to understand, that the thoughts of its nature 
lean upon the plain meaning of so many scripture 
expressions. In fine, this inquiry is like to bring 
down the thing to the capacity of every one of you 
who will give hetd, since such as cannot take it up 
under one notion, may under another. And I might 
add, that it may be of use to confirm such as have 
faiths that it is so, and to convince them who want 
it, that they do so. And, to conclude all, it will give 
light to the next general head, and confirm the de- 
scription we design to give of it. These things have 
induced me, not only to inquire into the several ex- 
pressions whereby the scriptures hold forth this du- 
ty, but to insist upon them at somewhat more length 
than we are wont to use upon such occasions. This 
being premised for showing the use of this inquiry, 
we come now to enter upon it. 



S& MAN'S &ECOYEHY BY FAITH IN CHRIST, 

First, Then, to believe on the Lord Jesus Christ* 
is ** to look unto him," Isa. xlv. 22. " Look unto me, 
and be ye saved, all the ends of (he earth; for I am 
God, and there is none else." And to the same pur- 
pose is that of the apostle, Heb. xii. 1. 2. '•Where- 
fore seeing we also are compassed about with so great 
a cloud of witnesses, let us lay aside every weight, 
and the sin which doth so easily beset us; and let us 
run with patience the race that is set before us, look- 
ing unto Jesus, the author and finisher of our faith.' 5 
I conceive that the Spirit of God in this expression 
alludes to the brazen serpent set up in the wilderness. 
The children of Israel sinned against the Lord ; 
therefore he sent fiery serpents, which stung them, 
and many died of their wounds. The Lord, in his 
pity, notwithstanding the dishonour they had done to 
him, was pleased to ordain the erection of a brazen 
serpent upon a pole, that whoever was stung might 
look to it, and be saved from death. Just so all men 
are stung by sin ; and all men had died of the wound, 
had not God been pleased to set up Jesus Christ, and 
given command, that all who feel the smart of sin 
should look unto him and be saved. In this expres- 
sion we may see what is the nature of faith. 1st, 
We see who it is that believe : it is one that is stung, 
a sinner that is sensible of the smart of sin. Such, 
and such only, will believe. The whole Israelites, 
such as were not touched, or such as were not sensi- 
ble that they were touched and stung by the serpents, 
would not look to the brazen serpent : they had no 
business to do with it; it was none of their concern- 
ment; it had no use to them. Just so is it with 
whole sinners, that were never pained at the heart 
for sin ; they see no occasion for Christ, and cannot 
understand of what use he is. 2t%, We see here 
what it is that gives rise to faith ; it is a smarting 
sense of present pain and future danger. The men 
that were stung found themselves ill, and saw ground 
to dread they might be worse, since the sting was 




man's recovery by faith in cusist. So 

mortal ; l};is made them look, And tins makes sin- 
ners look to Jesus Christ ; they find the poison of 
sin already tormenting them, and they see that this 
is but the beginning of sorrows, the distemper being 
mortal. Sdly, Here we see what it is to which the 
sinner looks ; it is unto Jesus, and that as he is God, 
and a God laying out himself for the salvation of sin- 
ners. It is God, and none else, that must save sin- 
ners, if they be saved, kthly, We may here see fur- 
ther, how the sinner looks to him, and what he looks 
at in him; which is, that he is the ordinance of God's 
appointment For his salvation, and proposed as such. 
Moreover, BtkJy 9 Here we see what faith itself is ; 
for this expression of it, " looking io Jesus," plainly 
imports, (I.) That the person is convinced of the 
sufficiency of thai remedy t f rat God has appointed. 
(2.) Expectation of relief from it. And, (3.) The 
heart's resting here, and trusting to it for healing, 
without betaking itself (o any other thing, from a 
conviction of its own need on the one hand, and of the 
sufficiency of this relief on the other. 

Secondly, To believe on Jesus Christ, is H to come 
to him, 55 So faith is expressed, both in the Old and 
in the New Testament. In that forecited 45th of 
Isaiah, we find that the Lord presses his people to 
believe, under the notion of looking to him, in ver. 
22. ; and we find, that, in the following verses, he 
promises that they shall obey this command, that 
they shall believe; and then he expresses faith by 
coming : " Surely shall one say, in the Lord have I 
righteousness and strength ; even to him shall men 
come ; and ail that are incensed against him s(jall 
be ashamed. In the Lord shall all (he seed of Israel 
be justified, and shall glory. " The same duty we 
find expressed by the prophet Jeremiah, in the same 
maimer: " Return, (says the Lord,) ye backsliding 
children, and I will heal your backs! Mings," Jer. iii. 
22. To which they answer, *• Behold we come un- 
to thee ; for thou art the Lord our God." And what 



86 MAN'S RECOVERY BY FAITH Itf CHRIST. 

their- errand is, the promise God makes in (he he- 
ginning of the verse, and the profession they make 
in the following? plainly enough insinuates, it is to 
get healing to their backsliding*-; and it is to get 
that salvation from him which they had in vain look- 
ed for from the hills and multitude of mountains. 
And faith is frequently held forth by this same ex- 
pression in the New Testament also, John vi. 35* 
37. ** All that the Father giveth me shall come to 
me ; and him that cometh to me I will in no wise 
east out. He that cometh to me shall never hunger ; 
and he that believeth on me shall never thirst/ 5 And 
he complains, John v. 40. that they " would not 
come to him that they might have life. 95 How, the 
Spirit of God, expressing faith thus, gives us to un- 
derstand, 1st, What the state of persons is before 
they do believe :. They are at a distance from God, 
like the prodigal in a far country, not near his fa- 
ther's house, where he sustains many inconveniences* 
suffers hunger and thirst, is oppressed by enemies^ 
and, in one word, meets with all inconveniences that 
tend to embitter his life to him, and kill* him out- 
right at the long-run. (2.) Here the Lord insinu- 
ates to us what is the rise or the occasions of the 
sinner's motion,', or of his believing, both upon God's 
par*,, and upon the sinner's part. Upon the sinner's 
part, it is a conviction, a smarting sense of present 
want, and of future wrath. He is hungry, and can 
have no food; he is thirsty, and can have no drink; 
and unless he gets food and drink, he knows he must 
die. He finds the present smart and pain, and knows 
he jnust suffer more, if he gets not a supply. The 
starving prodigal was hungry, and would have been 
glad of the scantiest allowance ; but he could not 
have it in that unhappy place where he was. Just 
so is it with sinners, when at a distance from Christ; 
when the Lord opens their eyes, to see what their 
condition is, a pressing sense of want following there- 
upon is, as it were, the spring of their motion toward 



MAN'S RECOVERY BY FAITH IN CHRIST. 87 

the Lord Jesus Christ. On the Lord's part, that 
which occasions, nay causes, this coming, is his call- 
ing them, and his drawing thein. He calls them to 
come unto him, Matt. xi. 28. "Come unto me, all 
ye that labour, and are heavy laden, and I will give 
you rest." And he powerfully draws them to him ; 
for no man can come, except he be drawn. There- 
fore we find the Lord promising peremptorily in that 
just now quoted scripture, Isa. xlv. 24. that" unto 
him shall men come." (3.) We see to whom a sin- 
ner comes by faith ; it is to the Lord Jesus Christ, 
in whom there is righteousness and strength to be 
had, which is matter of glorifying to poor sinners. 
(4.) We see what this coming itself is; it is the 
same with believing on him. And, [1.] This way of 
expressing faith imports, that the sinner despairs of 
being relieved where he is. If the prodigal could 
have been supplied where he was, he would not have 
come home ; so neither would sinners. [2.] It im- 
ports a persuasion, not only Df Christ's sufficiency, 
hut his willingness ; or, at least, that he is not un- 
willing that we should be bettered by his sufficiency, 
and have supplies for our wants, according to the 
riches of his glory. [S.] It imports the souPs rejec- 
tion of all other things which have any appearance 
of relief in them; for when we come to one, we go 
from all the rest. [4.] It imports an expectation of 
relief from him ; this holds the soul moving, and 
without this it could not move. In fine, the whole 
of this matter of deliberation, after felt insufficiency 
in other things, the soul comes to and acquiesces in 
Christ for salvation. 

Thirdly, To believe on Christ, is " to flee, to rim 
to him. 5 ' He is that " strong tower, to which the 
righteous run and are safe, 5 ' Prov. xviii. to. And 
to the same purpose is that of the apostle, Heb. vi. 
18. where God is said, by two immutable things, to 
provide for the strong consolation of such as have 



88 MAN f S RECOVERY BY FAITH IN CHRIST. 

« fled for refuge, to lay hold on the hope set before 
them." 

This expression takes in all that is in the former; 
for coming is included in flying and running, yet the 
expressions of running and flying import something 
more, viz. the sinner's being exceedingly moved by a 
sight of his danger, and his extraordinary earnest- 
ness to be out of harm's way. The awakened sinner 
is like the manslayer of old : he was safe no where 
but in the city of refuge; therefore he run thither. 
He was obnoxious to justice; the avenger of blood 
had a commission to kill any murderer he found out 
of this city. So is it with sinners ; they are in con- 
tinual hazard of their life. Justice has a plea 
against them, and pursues them. Death is, as it 
were, the Serjeant that closely follows the guilty j 
and if it overtake them before they get into the city 
of refuge, then they are gone ; it will kill them 
doubly, it will put an end to their present life, and ^ 
prove the beginning of eternal misery to tbem : 
" How excellent (says the Psalmist) is thy loving- 
kindness, O God ! therefore the children of men put 
their trust under the shadow of thy wings," Psal. 
xxxvi. 7. It is the excellency of God's loving-kind- 
ness, as revealed to sinners in Christ Jesus, that en- 
gages sinners to betake themselves to him, and trust 
under the shadow of his wings ; as the pursued birds 
are wont to betake themselves to the dam, and there 
to shelter themselves. 

Fourthly, To believe is to « roll over our burden 
upon the Lord Jesus Christ," Psal. xxii. 8. The 
word tSiat is there rendered trusted, in the first lan- 
guage signifies rolling over. He trusted in the Lord, 
that is, he rolled himself over upon the Lord. Hence 
it is that we find our Lord inviting such as are weary 
and heavy laden to come to him, that they may find 
rest to their souls. Sin is one of the heaviest of bur- 
dens ; man would sink under it quite. Every one 
that feels the weight of their sins, will with the 



MAN ? S RECOVERY BY FAITH IN CHRIST. 89 

Psalmist own, that they are too heavy for them to 
bear. « Mine iniquities (says be) are gone over 
mine head ; as an heavy burden, they are too heavy 
for me," Psal. xxxix. i. They proved a burden so 
heavy to the angels that sinned, that its weight sunk 
them into the bottomless pit. They are at this day 
so heavy, that the whole creation groans under the 
pressure and weight of them, Rom. viii. 22. They 
who have the first fruits of the Spirit, and so have, 
as it were, the heaviest end of the burden taken off 
them, yet do groan, being burdened, 2 Cor. v. 4. 
The very being of sin, though its guilt be taken 
away, is such a burden as the saints find it hard to 
bear. In every one of these we might take notice of 
all the particulars formerly noted in the two first 
scripture-expressions which we insisted upon ; but it 
is needless to repeat the same things over and over. 
Fifthly, To believe on the Lord Jesus Christ, is to 
« put on the Lord Jesus," Rom. xiii. 14. ** Put ye 
on the Lord Jesus." Man by nature is, like Adam, 
naked ; and though he endeavour to cover himself 
with fig leaf aprons of his own framing, it will not 
serve his turn ; it will not hide his nakedness, nor 
will it preserve him from the storms of wrath, that 
are the necessary consequents of sin. No robe can 
cover him, but that of Christ's imputed righteous- 
ness ; and to believe is to put on Christ for right- 
eousness. Now, here we see, (t.) What man's state 
without Christ is : he has no ornament, the shame 
of his nakedness is seen, and he is exposed to storms. 
(2.) Here we see what is that clothing that sinners 
betake themselves to: it is Christ: they come to 
him for white raiment, that is for beauty and glor^ 
and covering their shame. (3.) We see whereat the 
nature of faith lies ; and we may take it iip^H three 
things. [1.] The sinner sees in Christ tylratfs suffi- 
cient for ornament, for hiding of his nakedness, pre- 
serving from the injury of the stor**- [2.] He being 
convinced of his need/ puts Clu&t as a covering be- 
ll 



£0 MAN 9 S KECOVERY BY FAITH IN CHRIST. 

iwixt him and spectators, that when they look to 
him he is not seen, but only Christ. His deformity 
is hidden under Christ's beauty and glory. [3.] The 
sinner rests here ; he thinks of no other covering or 
ornament. 

Sixthly, To believe on Christ, is " to receive him/ 5 
John i. 2. "To as many as received him, to them 
gave he power to become the sons of God, even to 
them that believe on his name." And elsewhere it 
is expressed in the same manner ; only the object is 
varied, for they who believe are said to receive re- 
mission of sins, Acts x. 43. ; and to receive the atone- 
ment, Rom. v. 11. Here we may again understand 
something of the nature of faith : for here we see, 
(1.) Who he is that believes : He is one that wants 
Christ ,; he is one that wants righteousness ; one that 
is condemned to die, and wants a pardon. (2.) We 
see what it is that faith eyes, that the sensible sin- 
ner receives ; it is Christ, and all with him, as offer- 
ed to him ; for as he is said to receive Christ, so is 
he said to receive remission of sins, &c. : and it is 
most certain, that none can separate Christ and his 
benefits; he that takes one takes all. (3.) We see 
what faith is ; it is the acceptation of what is offered 
for the ends for which it is offered. Christ and all 
his purchase is made offer of to sinners, and that 
freely ; and they accept of the offer, and receive 
him. 

Seventhly, To believe on the Lord Jesus, is « to 
lean upon" him/' to "stay ourselves upon him/ 5 
" Who is this that cometh up from the wilderness 
leaning upon her beloved 2" Cant. viii. 5. that is, be- 
lieving on her beloved. And in the like manner 
d*>*h the prophet Isaiah express himself, Isa. 1. 10. 
"Who is among you that feareth the Lord, that 
©beyeth the voice of his servant, that walketh in 
darkness, **,(] hath no light ? Let him trust in the 
name of the Lord, and stay upon his God." Now* 
here we again m*y see what the sinner's state is be- 



MAN'S RECOVERY BY FAITH IN CHRIST. 91 

fbre he doth believe : he is in a tottering condition; 
he is not able to stand under the weight of that bur- 
den he has upon him. He is not able to abide the 
shock of the storm that is blowing against him : if 
he get not something to lean to, he must fall ; and if 
he fall, he is crushed entirely ; for he stands upon 
the brink of the pit, and if he falls, he falls into that 
pit whence there is no redemption. If he miss a 
step, and plunge into the pit, there is no stepping up 
thenee again : this he sees to be his case; he is sen- 
sihle of his danger, and sees Christ able to support 
him, to establish him ; therefore he leans to him ; he 
expects to be able to stand the shock of all the storms 
that can blow 7 against him in his dependence on him. 
Eighthly, To believe on Christ, is " to lay hold or* 
him, to take hold of his strength. 5 ' "Let him take 
hold of my strength, (says the Lord,) that he may 
make peace with me, and he shall make peace with 
me," Isa. xxvii. 5. And it is called a taking hold of 
God's covenant, lsa. lvi. 4. And in the New Testa- 
ment it is called an apprehending of Christ, Phil. iii. 
12. "Not as though I had already attained, either 
were already perfect ; but I follow after, if that I 
may apprehend that for which I also am apprehend- 
ed of Christ Jesus." And, Heb. vi. 18. it is called 
« a laying hold on the hope set before us." The 
sinner is like to sink ; and seeing Christ by him, he 
catches hold of him, to keep him from sinking. We 
might multiply other expressions of faith, such as 
cleaving to the Lord, opening to Christ, submitting 
to the righteousness of God, 2 Kings viii. 5. Deut. 
iv. 4. These we pass, not designing a full enumera- 
tion, but what may lay a foundation for the following 
inquiry, and lead us into the meaning of this word 
used in the text. We might have insisted in show- 
ing these three or four last expressions to be com- 
prehensive of all the particulars noticed in the two 
or three first expressions : but what is obvious needs 
not be insisted upon. We shall therefore waive 



92 man's recovery BY FAITH IN CHRIST. 

the explication of any ieofc texts to this purpose, 
ami proceed, 

IV. To inquire what is implied in this duty en- 
joined in the text, Believe on the Lord Jesus Christ, 
This inquiry will be easy, after such a foundation has 
been laid in the preceding. Believing on the Lord 
Jesus Christ, implies, then, 

First, A sense of sin and misery. This is plain 
from all the expressions whereby the Spirit of God 
elsewhere points forth this duty. There is not one 
of them hut carries in it an indication of this. The 
stung Israelite is sensible of his smart and danger, 
before he looks to the brazen serpent. The prodi- 
gal knows his Avant, before he thinks of coming to 
his father's house. The manslayer understands his 
sin and danger, before he flees to the city of refuge. 
The burdened sinner is sensible of the weight of sin, 
before he roll it over upon another : and the like may 
be said of all the rest of the expressions mentioned; 
putting on, receiving, leaning to, laying hold of, pen- 
ing, and ©leaving to the Lord Jesus Christ. All of 
them plainly intimate this, that a sense of sin and 
danger is the ground-work of this duty, necessarily 
presupposed to, and implied in it. And, moreover, 
"we m^y not only understand, that the sense of sin and 
misery is implied in the duty, but also what sort of 
a sense of these it is, which is requisite, and which 
U implied. And, 

1. By these expressions we may see, that it is a 
distinct and particular knowledge of our sin and 
misery. 

The sinner that betakes himself to Christ by faith, 
knows his sore, understands well the evil he labours 
lender. It is not a confused and general apprehen- 
sion of danger, such as persons who are melancholy 
sometimes fall under, without understanding what it 
is, or whence it flows ; but they can tell distinctly 
what it is that pains them. The stung man knows 
where he is wounded. The prodigal can tell what 



MAN'S RECOVERY BY FAITH IN CHRIST. 93 

he wants. The manslayer can tell why he makes 
such haste to the city of refuge. The burdened sin- 
ner can tell, that it is a load upon him, under the 
weight of which he is likely to be crushed that makes 
him flee to one that has shoulders able to carry it. 

2. This sense of sin and misery, as it is distinct, 
so it is deep. A great many of those who live under 
the gospel, and are furnished with any tolerable 
measure of knowledge, it may be, can tell pretty 
distinctly their sin and danger, and, it may be, know 
likewise many particular sins they are guilty of: yet 
their sense, however distinct, is not deep. But such 
as do believe have a deep sense of sin and misery. It 
is such a sense as is fixed, and has rooting in the 
mind ; it engrosses the thoughts, and fills the mind 
with apprehensions about the soul's state and condi- 
tion. And, moreover, it doth not hold here, but 
sinks down upon the heart, and takes hold of the af- 
fections, and fills them likewise. Pear, grief, ha- 
tred, and revenge, take their turns in the soul ; grief 
for the offence done to God ; fear for the consequence 
of it, with respect to ourselves ; hatred against sin, 
and self-revenge, because of our folly in bringing on 
the guilt of so much sin upon ourselves. Many in 
the visible church who will pretend they are sensi- 
ble of sin, have never, it may be, to this day been af- 
fected with it; never had any grief or fear, any ha- 
tred or revenge against it, and themselves on its ac- 
count. Such persons, pretend what they will, are 
indeed strangers to faith, and one day will be found 
so. The man that flees for his life to the city of re- 
fuge, not only knows what he has done, and what sin 
deserves, but moreover has a deep impression of 
both. What do ye think was it that busied the man's 
thoughts, when fleeing to the eity of refuge ? Cer- 
tainly his sin and danger were the things that stuck 
with him, and affected his heart with fear, which 
made him flee amain to the city of refuge : and the 
like might be said with respect to the other expres- 
sions of faith. V % 



Pi MAWS RECOVEEY BY ¥AITH IX CHRIST* 

3. This sense of sin and misery is a pressing ap- 
prehension of both ; and this lies in two things. (1.) 
It makes his present state and condition intolerable $ 
I mean, it makes a Christless state utterly intolera- 
ble. It is so uneasy, it cannot be endured* It is not 
like that sense of sin which most part have, and have 
no more, that suffers them to live contentedly all 
their days in the world without Christ. Who of you 
will not pretend to be sensible of sin ? and yet, who 
of you doth not find it an easy thing to live in that 
condition ? I appeal to your consciences, who pre- 
tend to be sensible of sin, whether or not ye could live 
contentedly all your days in your present state, had 
ye but corn, and wine, and oil, all the necessaries for 
a present life ? I am sure most of you cannot but 
own, that ye would and could do so ; ye could easily 
digest sin, and get rid of disturbance from that, if 
things in the world went well with you. A sad and 
sure symptom is this, that hitherto ye are not sensi- 
ble of sin, and therefore do not believe. (2.) It 
prompts to diligent endeavours after salvation, as 
absolutely necessary. The sensible sinner, as he 
cannot rest and acquiesce with satisfaction in his 
present condition, so it makes him restless in look- 
ing after relief. 

All these things appear so plain from what has 
formerly been discoursed, in the explication of the 
several scripture expressions which point forth this 
duty, that it is needless to insist upon the proof of 
them by new scriptures. And indeed, though the 
testimonies alledged had not given such pregnant 
proof of this, the reason of the thing itself will dis- 
cover it to be indispensably necessary to faith, that 
there be a distinct, deep, and pressing sense of sin. 
For, (1.) Where there is only a confused apprehen- 
sion of danger, or indistinct notion of it, it confounds 
and disturbs the sinner, and puts him perfectly out 
of case to judge of the suitableness of any relief that 
Is offered to hisou Ke knows uot where the sore is j 



man's recovery BY FAITH IN CHRIST, 95 

and therefore can neither know what would be use- 
ful, nor whe;o to apply it. (2.) If impressions of 
sin and danger be not deep, and amount to no more 
but some notions floating in the brain, every thing 
will carry the mind off from the gospel-relief, and 
take it to other things. Unless the affections be 
some way or other engaged, we seldom do any thing 
to purpose in any business. In fine, a man that feels 
some pain, and fears s6mc danger, may defer and 
neglect his going to the physician ; but one that is 
under intolerable pain, must take some one way or 
other for his relief, and will stick at nothing, if he 
Biay obtain it. It is much the same with these sin- 
ners, who have some sense of sin, but are strangers 
to this distinct, deep, and pressing apprehension of 
their sin and misery, which faith comprehends and 
implies in its nature, as it is with one who has some 
sore in his leg : he knows where the pain is ; he 
feels some smart of the pain ; but it is not such a 
smart as disableshim entirely from walking or con- 
versing with others : he goes indeed uneasily with 
it ; ay, but he goes still, and it may be, sometimes he 
gets rid of the thoughts of it, and therefore can make 
a shift to live in that condition. If one tell him, that 
it will turn to a gangrene, and prove mortal ; he flat- 
ters himself, that possibly it may cure of its own ac- 
cord, or by the use of some domestic remedies ,• and 
therefore he will rather stay still in that condition, 
than go to a physician who cures by cutting off. Just 
so is it with half-awakened sinners : they never come 
the length of believing, because their sense of their 
sin is not so deep as to make them in earnest think 
of the physician. They hope to get their wound 
cured at home, by some easier remedy than the cut- 
ting off the right hand or foot, and plucking out the 
eye. But where the sense just now spoken of is 
sound, such an one will be satifised with none of 
those things. This sense is not only presupposed to 
faith's first actings j but, moreover, it continues ip 



96 MAN'S KECOVEHY BY FAITH IN CHRIST, 

some measure in the soul as long as we live here by 
faith; and is the spring of all the after actings of 
faith. But passing this, this believing implies, 

Secondly, Some knowledge of Jesus Chirst. Hence 
it is, that we find faith called knowledge by the 
prophet, Isa. liii. 11. ** He shall see of the travail of 
his soul, and shall be satisfied. By his knowledge 
shall my righteous servant justify many; for he 
shall bear their iniquities." By his knowledge, that 
is, by faith in him, shall my righteous servant jus- 
tify many : now this knowledge is evidently requi- 
site. From all that formerly has been hinted, in the 
opening up of the scriptures we insisted on, not one 
of them but speaks this needful. And here there 
must three things be known, in reference to Jesus 
Christ. 

1. The excellency of his person. This is that 
which faith fixes its eye upon first. It is him we 
primarily receive ; it is to him we look, we flee, we 
run ; it is on him we lean, we stay ourselves, and 
roll over our burdens; therefore his person must be 
known. We must know that he is God and man in 
one person, " God manifested in the flesh.' 5 Now, 
that this knowledge of the person of Christ is a ne- 
cessary ingredient in faith, not only appears from 
the consideration just now laid down, but also from 
this, that otherwise we can know nothing of his use- 
fulness to us, since all that has its rise from the glo- 
rious constitution of his person, is from this, that he 
is one able to save lost sinners : therefore of neces- 
sity this must be known. 

2. Believing implies the knowledge of Christ's 
fulness to save. There is no faith without this. It 
is the knowledge of sufficiency alone that can induce 
to reliance ; and if there be not in Christ a fulness 
of all things that are requisite in order to the effect* 
uating the salvation of sinners, then he is no meet, 
no suitable preson to be believed on : therefore of 
necessity he must be known; as ** the only begotten 



man's recovery BY FAITH IN CHRIST. 97 

of the Father, fall of grace, and of truth." And this, 
as was said before, flows from the constitution of his 
person, which therefore roust be known in order to 
our acquaintance with this. " And the word was 
made flesh, and dwelt amongst us; and we heheld 
his glory, the glory as of the only begotten of the 
Father, full of grace and of truth." It is from the 
union of the two natures into one, the word's taber- 
nacling in flesh, that this glorious fulness of grace 
and of truth flows. 

3. Believing implies the knowledge of Christ's 
suitableness to the sinner's condition. There may 
be fulness arid sufficiency where there is not suita- 
bleness. The city of refuge, though its gales had 
been shut, and the ways to it impassible, would yet 
have been sufficient to have preserved such as should 
get within it : but in this case, a sinner, the man 
slayer, could have no relief from it, there being no 
way of the communication of that sufficiency to him, 
no way for him to have that security communicated 
to him. Just so it is here, Christ clothed in human 
nature is indeed, and could not but have been, suffi- 
cient to do all that was requisite in order to our eter- 
nal salvation : but in order to sinners accepting of 
him, it must be understood, that there is a way of 
conveyance, whereby all this fulness may be called 
ours. We must know him, not only as full, but as 
he has assumed the exercise of his threefold office, 
whereby all the benefits he has purchased are made 
over unto us, and do in very deed become ours. But 
we proceed to a 

Third thing implied in believing. This duty not 
only implies the sense of sin, and the knowledge of 
Christ just now ipsisted upon, but moreover it implies 
some knowledge of the gospel offer of Christ. This 
is absolutely necessary in order to our acceptance of 
Christ. It was not enough to set the man slayer a 
running to the city of refuge, that he knew there 
was a city that had gates open, and was sufficient to 



03 MAN'S RECOVERY BY ¥AITH IN CHRIST. 

preserve him ; but moreover he must know, that it 
was designed for that purpose, that he had warrant 
to enter in at these open gates, and so to expect pro- 
tection. And here there are two things must of ne- 
cessity be known. 

1. That Christ and all his benefits are indeed offer- 
ed in the gospel te poor sinners, and that freely. — 
Hence it is, that our cathechism doth thus qualify 
the object of saving faith, while it describes faith in 
Christ to be a saving grace, whereby we receive and : 
rest upon him as he is offered to us in the gospel. 

2. As we must know that he is offered to us, so we" 
must know what the terms are whereon he is offered. 
That he is offered freely doth not prevent his being 
offered upon terms. If one offers another a sum of 
money, if he will receive it, he may be said to offer 
it upon terms, and yet offer it freely: and just such 
are the gospel terms upon which the Lord Christ is 
offered ; whoever will take him and use him, shall 
have him. But tabe a little more particular, here 
we may learn what these terms are, from that of the 
apostle, Phil. iii. 3. For "we are the circumcision 
which worship God in the Spirit, and rejoice in 
Christ Jesus, and have no confidence in the flesh." 
These are the persons who have an interest in Christ, 
who come up to these terms ;. and the knowledge of 
them is necessarily implied in believing. We must 
know, tliat upon these and no other terms may we be 
saved. (1.) We must know, that all confidence in 
the flesh is entirely to be abandoned. There must be 
no expectation of relief or salvation, from any exter- 
nal privilege, or any performance of duties. We 
must know, that our own prayers and tears "can be 
of no value in this matter. (2.) We must know, 
that we are only to rejoice in Christ Jesus. What 
is here called rejoicing, is elsewhere called glory- 
ing; that *< he thut glorieth may glory in the Lord." 
And hereil is opposed to a having confidence in the 
flesh; which says plainly, that this rejoicing in 



MAN 9 S RECOVERY BY FAITH IN CHRIST. 99 

Christ Jesus, is placing all our confidence and com- 
fort in him alone. (3.) We must worship God in the 
spirit, in the strength of that spirit which Christ did 
purchase for, and bestows on such as do believe on 
him. We must serve God in the way of his own ap- 
pointment. Upon these terms is Christ offered in 
the gospel ; and these must be known. The know- 
ledge of them is undoubtedly implied in faith, as well 
as the knowledge of sin, and of Christ, formerly in- 
sisted upon. This leads me to the 

Fourth thing implied in believing, and that is, the 
heart's closing with the gospel-terms just now men- 
tioned. This is the principal thing, without which 
there can be no faith, no believing ; for, if we should 
speak strictly, this is faith, and all the other things 
.mentioned are only perquisites : yet they are such as 
are not only presupposed to the first actings of faith, 
but must also accompany it, in some measure, as 
long as it continues in the soul : that is, as long as 
believers are on earth. Now, this acceptance of 
Christ upon the gospel terms takes in three things. 

1. A renunciation of all other tilings. Hence it 
is that believers are said io have no confidence in the 
flesh ; that is, they have no expectation of relief from 
any of these things corrupt nature is wont to incline 
us to rely on. The soul's motion to Jesus Christ, is 
a motion from all other things. The soul that rolls 
the weight of all over upon him, doth not lean to any 
thing besides him. All the expressions formerly 
opened up do sufficiently intimate to us, that this re- 
nunciation of all confidence in other things belongs 
to the nature of faith, and must go to the constitu- 
tion of it: and the same the scripture plainly enough 
declares, when it expressly enjoins sinners this as a 
part of their duty, or rather expresses the whole of 
this duty by it: « Ashur shall not save us, we will 
not ride upon horses, nor will we say any more to 
the work of our hands, Ye are our Gods ; in vain is 
salvation looked for from the hills, and the aiulti- 



100 MAN'S RECOVERY BY PAITH IK CHRIST. 

tude of mountains," says the returning church, Hos. 
xiv. 3. and Jer. iii. 23. And these two texts are a 
good commentary upon that forecited expression of 
the apostle, "and have no confidence in the flesh." 
To have no confidence in the flesh, is to expect no 
salvation from the hills and multitude of mountains, 
from Ashur, from horses, or the work of our own 
hands. 

But that I may be a little more particular, faith 
or believing has in it an express renunciation, [1.] 
Of our own wisdom. Carnal man is exceedingly in- 
clined to trust to his own fleshy wisdom, which is 
enmity against God, and to advance this as of use 
to direct him to true happiness. This was that which 
befooled the heathen world : they thought by their 
own wisdom to reach happiness, to know God. But 
in the wisdom of God, « the world by wisdom knew 
not God ;" and the believer becomes a fool, that he 
mav be wise, perfectly renouncing his own wisdom, 
and subscribing himself a fool, owning himself, 
with wise Agur, more brutish than any man. (2.) 
Believing has in it a renunciation of our own strength 
and power. Man is conceited exceedingly of his own 
ability. As long as man has a leg of his own to walk 
upon, he is sure never to look near Christ Jesus. 
But no sooner has he a mind for Christ, but present- 
ly he confesses his own impotency. If the man be 
able to stand alone, what means he to lean upon ano- 
ther ? If lie be able to bear his burden, what needs 
he to roll it over upon another ? (3.) Believing has in 
it a renunciation of man's own righteousness. The 
natural man goes about with the carnal Jews, who 
were " ignorant of the righteousness of God, to esta- 
blish his own righteousness, not submitting to the 
righteousness of God." But the believer rejects <his, 
and owns with the church, Isa. lxiv. 6. " We are as 
an unclean thing, and all our righteousness are as 
filthy rags." The believer sees his righteousness all 
ragged. He sees here one duty wanting, and there 



MAN'S RECOVERY BY FAITH IN CHRIST, 101 

another entirely amissing, which makes his right- 
eousness no better than a ragged coat, which is full 
of holes ; and he sees what remains to be all defiled ; 
there is some wanting, and what is not so is filthy. — 
The best fall short of, and are entirely deficient as 
to the practice of some duties; and filthiness ad- 
heres and cleaves to what they do perform ; there- 
lore they renounce their own righteousness. (4.) 
Believing, or faith in Christ, renounces all foreign 
relief; I mean, relief from other things besides 
Christ. It will not trust to privileges, to saints, to 
any creature. If any would entice believing sinners 
to follow any other, then faith answers the tempter, 
as Peter did our Lord, in an address to Christ him- 
self, " To whom shall we go ? thou hast the words 
of eternal light."' Now, ail these are comprehended 
in that of the apostle, "having no confidence in the 
flesh." And therefore we find him rejecting his 
own wisdom, for the excellency of the knowledge of 
Christ Jesus; rejecting his own strength, for ac- 
quaintance with the power and efficacy of Christ's 
death ; renouncing his own righteousness, that he 
might be found in Christ ; and counting all the pri- 
vileges he had, as one of Abraham's children, one in 
covenant with God, one of the strictest sects of the 
Jews, to be but loss and dung, for an interest in 
Christ. 

2. There is, in believing on Christ, a consent of 
will to the terms of the gospel, as good and desirable. 
And who can refuse this, save such as are blind ? 
The gospel terms may be reduced, as has been hint- 
ed just now, to three. [1.] Seek not salvation from 
that which cannot save you, have no confidence in 
the flesh. [2.] Take freely whatever ye need. Need 
ye righteousness, or need ye strength, or need ye 
wisdom, or redemption ? All these ye may have free- 
ly in Christ, who is made of God to all them that 
believe, wisdom, righteousness, sanctification and re- 
demption ; in whom all believers have righteousness 

X 



102 MAN'S UECOVEKY BY FAITH IN CHRIST. 

and strength ; in whom all the seed of Israel, by 
this means, shall be justified and glorified. This is 
to rejoice in Christ Jesus. [3.] Lay out and improve 
what ye receive. Ye are not bid spin a web out of 
your own bowels ; but ye are bid improve what is 
given to you. Ye are bid worship God in spirit ; ay, 
but it is by the assistance and direction of the spirit 
that is given freely. The will closes with these terms 
as good and agreeable ; and who could refuse to do 
so, were there not in him the carnal mind that is 
enmity against God ? The world can conceive nothing 
more reasonable, no terms more encouraging, favour- 
able and condescending than these; therefore they 
are embraced as worthy of the love, goodness, mer- 
cy and wisdom of God. 

3. Hereon there ensues an acquiescence and rest 
of soul in Christ Jesus for salvation. The sinner is 
no more tossed in perplexing inquiries after a Sa- 
viour. Now it fixes upon him, according to the pro- 
posal made of himself, and it will not look near any 
other thing. It has tried them and found no rest in 
them : Now it comes where it finds rest ; and there- 
fore here the soul is in a blessed composure. It has 
confidence in Christ Jesus, rejoiceth in him and glo- 
ries in him. If conscience challenge for sin, it points 
it to Christ Jesus, and lets it see what he has done, 
and seeks no other answer to conscience. If the 
threats of the law set themselves against the sinner, 
he gets in behind Christ's righteousness to screen 
him, and here he thinks himself secure ; therefore 
he will not betake himself to any thing else. He 
rests in this as safe, and seeks not any other thing 
to shelter him from the wrath of God, to fit him for 
every good word and work. Thus we have opened 
up in some measure to you the^nature of faith, suffi- 
ciently in order to our present design. We proceed 
now, 

V. To inquire what this salvation is, which a con- 
vinced sinner believing on the Lord Jesus Christ 
shall assuredly obtain. Upon the former verse, we 



MAN'S RECOVERY BY FAITH IN CHRIST. 103 

did observe, that this word is taken in a lax sense, 
not only for a deliverance from evils, but for a colla- 
tion of good things ; that is plainly, it takes in all 
that is requisite in order to re-instate the sinner in 
that happy condition whence Adam fell, or even into 
a better ; so that salvation and eternal life do not 
much differ. Now, here I shall first inquire, what 
salvation thus taken implies, and then name some of 
its properties. 

As to thejirst 9 salvation implies these three par- 
ticulars, to which all others may be easily reduced. 

1st, Deliverance from wrath. Sin deserves wrath : 
the sinner sees it a coming, and feels it beginning, 
which makes him flee for refuge from the wrath to 
come. Thus it was with the jailor in the text : he 
was like a man going abroad, who feels the begin- 
nings of a bitter storm, and sees the clouds gathering 
which portends a heavy deluge ; and not being able 
to abide the very beginnings of it, he timeously be- 
takes himself to a covert ; he runs to take shelter 
from the storm. So this awakened sinner feels some 
of the drops, as it were, of the wrath of God, in his 
face already ; and he knows he is not able to abide 
any more, and therefore cries out, What must I do 
to be saved"} Where shall I get shelter? And here 
his question is answered, Believe on the Lord Jesus 
and thou shall be saved. He will screen thee from 
that storm of wrath that has begun to fall down with 
so great violence. 

2dly 9 It implies a title to life eternal. The man 
would be happy, and how he shall be so, he cannot 
tell. He fears he may never attain to it, and this 
pains him. Once man was on a fair way to eternal 
life; but now he is far out of it, and never like to 
obtain it. This makes the poor awakened man 
shiver, and cry out, What must I do to be saved °} I 
cannot think of falling short of happiness : how shall 
I come at it ? Believe on the Lord Jesus, and thou 
shalt be saved. There is the answer : Thou shalt 



104 MAN'S RECOVERY BY FAITH IN CHRIST. 

have a title to eternal life; « for he that believcth 
the record that God hath given of his Son, putteth 
to his seal that God is true." And this is the record 
that God hath given of his Son, that « there is life 
eternal in him," and that « he that hath the Son 
hath life," 1 John v. 11, 12. 

Sdly 9 It implies a full possession of this life eter- 
nal, and perfect deliverance : What must I do to be 
saved 6 } How shall I get out of harm's way, be meet 
for, and be actually possessed of that " inheritance 
that is incorruptible, and undeiiled, and fades not 
away? Believe on the Lord Jesus Christ and thou 
shall he saved. Ye shall be made meet for, nay, put 
in actual possession of, this blessed inheritance, and 
saved from all these dangers that lie in the way. Ye 
shall be kept by the power of God through faith un- 
to salvation, and shall receive the end of your faith, 
even the salvation of your souls," 1 Pet. i. b. 9. — 
Thus have we given some account, in the general, 
what salvation implies. We shall now proceed to 
give some account of its properties, whereby we shall 
see further into its nature. 

Many properties of this salvation might be named 
and insisted on, were it needful that we should in- 
quire into them all. I shall satisfy myself to name 
and insist a little on a few of the more considerable 
properties of it. And, 

1. It is a great salvation. So the spirit of God 
expressly calls it, Heb. ii. 2, 3. « If the word spo- 
ken by angels was stedfast, and every transgression 
and disobedience received a just recompence of re- 
ward, how shall we escape if we neglect so great sal- 
vation, which at the first began to be spoken by the 
Lord, and was confirmed unto us by them that heard 
him." And indeed, if we shall take a view of it, we 
shall find it deserves the title or character given of it. 
It is called great salvation ; and it is so, 

(1.) In regard of its contrivance. It is not a thing 
that falls out by chance, without any project, fore- 



MAN'S RECOVERY BY FAITH IN CHRIST. 105 

cast, or forethought ; no, but it is one of the deep 
contrivances of Heaven. It is the master piece of 
divine wisdom. There was much wisdom in the 
contrivance of the world, much in the creation of 
man, much appears in the works of providence ; but 
infinitely more in this. The manifold wisdom of 
God is to be seen in the salvation of the church, 
Eph. iii. 10. : wisdom lies in proposing right ends to 
one's self in acting, and finding out, and using suita- 
ble means, and ordering all the circumstances of ac- 
tion to the best advantage. Now, all these parts of 
wisdom are eminent in this salvation. Never was 
there a more noble end than what God had in the 
salvation of the church. [1.] What more suitable 
to God than that he should glorify his mercy and 
grace, the only attributes which, before the fall of 
man, had not been glorified in any remarkable in- 
stance ? God had made his infinite wisdom, power 
and Godhead, legible in the creation of the world. 
His moral perfections were copied out in the souls of 
men, and in the nature of angels. Thence one might 
learn, that God was glorious in holiness, goodness, 
bounty, justice and all other moral perfections : but 
all the while there was no vestige, no foot step of 
mercy ; nor could there be, till once sin entered into 
the world. Vindictive justice was eminent in the 
miserable state of fallen angels, who were justly 
plunged into remediless ruin and destruction ; only 
mercy seemed veiled and hid. There was nothing 
by which this darling attribute could be known, or 
God receive any glory on the account of it. It was 
not seen in either the works of creation or provi- 
dence : nay, there seemed by these no room for it ; 
Since, upon supposition of the fall, where only there 
was access for it, the door seemed perfectly shut 
against its appearance, by the peremptoriness of the 
threatening, " In the day thou eatest thou shalt 
surely die." And indeed man had all the reason in 
the world to believe it should be so, not only from 



106 MAN'S RECOVERY BY FAITH IN CHRIST. 

the veracity of God, but from the sad and lamenta- 
ble proof of God's holy severity, that was given in 
the ruin of the angels that sinned. (2.) What more 
worthy the great lawgiver of the world, than to 
make it appear to the conviction of all, that the laws 
he at first framed were exactly suited to the ends of 
government, the glory, the safety, the comfort and 
peace of the subjects, and the honour of the govern- 
or? This end surely, if any other, was worthy of 
God, the lawgiver of the world ; and this he had in 
view in the salvation of the church ; and this he ob- 
tains by this means. The obedience of the Son of 
God proclaims, that it is man's honour to obey : the 
peace that his people, when renewed by his grace, 
do find in obedience, proclaims it their interest to 
obey: the pain they suffer in the ways of sin, de- 
clares all the calumnies cast upon the ways and laws 
of God abominably false. [3.] What end more suit- 
able for him who had undertaken the protection of 
his subjects, which is unquestionably a part of a go- 
vernor's business and work, than to give an eminent 
proof of his abilities for defeating the most crafty 
and subtle plots, and breaking the greatest force of 
his and his people's enemies ? And this is done in a 
signal manner, in the salvation of the church. [4.] 
What more suitable end for him who had all the jar- 
ring elements to manage, all the opposite tendencies 
of things to govern, and direct to one common end, 
than to give a proof of his wonderful skill in recon- 
ciling the seemingly opposite and irreconeileable in- 
terests of justice and mercy? Never was there any 
end more noble, more suitable, than that which God 
had in view in the contrivance of this salvation. He 
designed to complete the discovery he gave of his 
attributes, to honour his laws, to expose the folly 
and weakness of his great enemy, to show his glori- 
ous wisdom in composing the greatest difference, re- 
conciling the most seemingly cross and irreconcilable 
interests of justice and merey. 



man's recovery BY FAITH IN CHRIST, 107 

Thus we see the end was wise : nor were the means, 
and the timing of the means, less so. Much of wis- 
dom was there laid out in fitting the person of the 
Redeemer, to open a door for the glorification of the 
grace, mercy and love of God, to repair the honour 
of God*9 law, and of his authority, to baffle Satan's 
power and policy, and to reconcile and amicably 
compose the opposite interests of spotless justice and 
tender mercy. Much of wisdom shines in the timing 
of this discovery, and in the application of it. Well 
might it be called manifold wisdom that shines here- 
in. And justly may that salvation which is thus 
wisely contrived be called great, in respect to that 
wisdom which did contrive it. 

[2.] This is indeed a great salvation, and cannot 
but be so, if we consider the author of it, God, the 
great God. He it is who contrived, and claims the 
honour of the accomplishment of this work of the 
salvation of the church, as his due : and this honour 
is given him cordially by all those who are saved. 
They find themselves obliged to own all other things 
unable for contriving, or for effectuating a work so 
great as is the salvation of sinners. «« In vain is 
salvation looked for from the hills, and from the 
multitude of mountains ; in the Lord alone is the 
salvation of his people," Jer. iii. 23. And this ac- 
knowledgement of the church is consonant to that 
declaration which God gives, Isa. xlv. 21. " There 
is no God else beside me, a just God, and a Saviour, 
there is none beside me." All the persons of the 
glorious Trinity have their distinct hand and con- 
cernment in this salvation. The first proposal is 
owing to the love of the Father, the accomplishment 
of it to the Son, and the application of it to the Spirit. 
Sure it must be a great work indeed, a great salva- 
tion, that busied the thoughts of the blessed Trinity 
from all eternity, and employed, if I may so speak, 
their hands in time. And such is the salvation we 
speak of. 



103 MA^S RECOVERY BY FAITH IN CHRIST. 

(3.) It is a great salvation, if we consider the way 
of its accomplishment, the means whereby it is 
brought about ; and these were the wonderfully 
great condescension of the Son of God, humbling 
himself so far, as to take upon him *< the form of a 
servant," of sinful man, Philip, ii. 6, 7. his inexpres- 
sible great sufferings in soul and body, and the ex- 
ceeding greatness of his mighty power put forth in 
the application of these great things which were 
purchased, not with things of so small a price, so in- 
considerable as silver or gold, or such corruptible 
dross, but "with the precious blood of Christ,"! 
Pet. i. 18. 

(4.) It is great salvation, if we consider the man- 
ner of its publication. God himself brought the first 
news of it to Adam, and did afterwards upon several 
occasions carry on the discovery, by adding to that 
first revelation, and giving new beams of light to it, 
as the various occasions of the church did require, 
Heb. ii. 2, 3. But that which is most remarkable, 
and of greatest consideration, is, that the publica- 
tion of this was a part of the work which a humbled 
God, while tabernacling amongst men, took to him- 
self; he went about preaching salvation. 

(5.) This salvation deserves to be called great, if 
we take a view of the great evils we are hereby libe- 
rated and saved from. (1.) Hereby we are saved 
from great pollutions. We are all by nature as 
black, as filthy as hell ; we have by sin debased our- 
selves to hell ; we are so filthy, that God, the holy 
God, cannot look upon us without abhorrence ; we 
are abominate by the holy angels, and even by our- 
selves, when our eyes are opened. There is so much 
filthiness in every sinner, as is sufficient to make him 
loath himself, if he but saw himself. Job, who had 
as great a testimony given him by God, the best 
judge, as ever man had, yet loaths and abhors him- 
self, when God lets him see himself. Must not that 
be great filthiness that makes not only God, the holy 



MAN'S RECOVERY BY FAITH IN CHRIST. 109 

God, load) man ; but even man, sinful and polluted 
man, abominate himself? And is it not a great sal- 
vation to be saved from so great lilthiness ? sure it 
is. It is a filthiness that the nitre and soap of human 
endeavours has been many times tried upon, but to 
no purpose. Nothing can wash out the stain, but 
the blood of God : and to be saved from such filthi- 
ness, is a mercy of no small consideration: it is in- 
deed great salvation. (2.) It is salvation from the 
guilt of sin. Sin carries in it an obligation to pun- 
ishment, Rom. viii. 1. It ties sin and punishment 
together; and consequently is like a strong chain 
whereby the sinner is bound to destruction, so fast 
that he cannot get away from it. He is tied to hell ; 
and sure when one finds himself thus knit todestrue- 
tion, he will think it a great salvation to be saved 
from it, to have this knot loosed. (3.) It is salva- 
tion from the dominion of sin. Sin is a great ty- 
rant, and imposes a most heavy and intolerable yoke 
upon all its vassals. We may see what a tyrant it 
is, by the many tragical events with which the world 
is daily filled. We see some kingdoms soaked in 
blood, some families buried in contempt, some men 
ruined in their reputation, others in their bodies, 
others in their estates : and if we inquire who has 
done all this mischief, we shall find that sin has done 
it all. It has made one part of a nation imbrue their 
hands in their neighbour's blood ; it has hurried 
men upon these foolish and hurtful practices, where- 
by they have ruined their families, their estates, 
their names, their souls, their bodies. Sure, then, 
salvation from the reign and dominion of this insuf- 
ferable tyrant, deserves to be styled great salvation. 
(4.) It is salvation from the molesting power of the 
remainders of sin that dwells in believers : and this 
is great salvation. So grievous are the workings, 
stirrings, motions of (his enemy, that it makes the 
children of God many times look upon themselves as 
wretched, and cry out with the apostle, Rom. vii. 



110 man's recovery by faith m CHRIST. 

2&. " O wretched man that I ana, who shall deliver 
me from the body of this death ?" And to be freed 
from that which makes a man account himself mise- 
rable and wretched, is certainly a great salvation. 
(5.) It is salvation from the wrath of God ; and how 
great a mercy is this ? " Who knows the power of 
his wrath l" And who knows how great a delive- 
rance it is to be saved from the wrath to come ? Such 
only can who have their eyes opened, to see the dan- 
ger they are in from the imminency of the whirlwind 
of the Lord's anger, that goes forth with fury, and 
falls with pain, upon the head of the wicked. (6.) 
It is salvation from Satan 9 s slavery : and sure to be 
saved from his slavery, is a great salvation indeed. 
He « rules in the children of disobedienee :" and 
where he reigns, he never treats one of his slaves 
better than he did that poor child, of whom we have 
an account in the evangelists. He takes them, and 
" tears them, and bruises them, throwing them some- 
times into the lire, and sometimes into the water/ 5 
Matth. xvii. 14. Mark ix. 17. Lukeix. 39. Heruns 
them into very different evils, fire and water, but 
equally destructive to their life. And to be saved 
from such treatment, from such an enemy, is surely 
a great salvation $ and will easily be acknowledged 
such, by all who know how great a misery it is to 
be under such a yoke. (7.] It is salvation from the 
" sting of death," and from the " fear of death." 
We read of some that « all their lifetime have been 
in bondage through fears of death," Heb. ii. 15. ; 
where it is likewise declared a part of Christ's un- 
dertaking, to deliver such : "Forasmuch then as the 
children are partakes of flesh and blood, he also 
himself likewise took part of the same, that through 
death he might destroy him that had the power of 
death, that is, the devil; and deliver them who 
through fear of death, were all their lifetime sub- 
ject to bondage." Whoever takes a view of these 
evils, which this salvation and deliverance has a re- 
spect to* cannot but own it a great salvation. 



man's recovery by FAITH IIT CHRIST. Ill 

(6.) To add no more considerations for the illus- 
tration of this property, it must be owned to be a 
great salvation, if we consider what are the advan- 
tages that follow upon our deliverance from these 
evils mentioned. I only name a few of them. (1.) 
Instead of these filthy robes which sinners are na- 
turally clothed in, they are clad in garments of sal- 
vation, garments of righteousness. " I will,' 5 says 
the church, Isa. lxi. 10. "greatly rejoice in the Lord, 
my soul shall be joyful in my God ; for he hath 
clothed me with the garments of salvation, he hath 
covered me with the robe of righteousness, as a bride- 
groom decketh himself with ornaments, and as a 
bride adorneth herself with jewels." (2.) This sal- 
vation has in it a title to a noble inheritane. Guilt is 
the sinner's, the unsaved wretch's title to wrath ; it 
makes it sure to him : but such as are saved, are 
made sons upon their believing, John i. 12. " And 
if sons, then heirs, heirs of God, and joint-heirs with 
Christ," Rom. iii. 17. (3.) They who are partakers 
of this salvation, are put under the dominion of grace. 
They are not under sin, but under the dominion of 
grace, Rom. vi. 14. : and where grace bears sway, 
there is indeed perfect liberty. Faith working by 
love is the spring of all the obedience they perform 
to these commands, which are not grievous, but, on 
the contrary, are pleasant, and have not only a great 
reward in the issue, but even in the time wherein 
obedience is performed to them ; see Gal. v. 6. 1 
John v. 3. Prov. iii. 17. Psal. xix. 11. (4.) The spi- 
rit dwells in all believers, and abides with him for- 
ever, 1 John iv. 13. Rom. viii. 9. And hereby re- 
lief is provided against that uneasiness that arises 
from the remainders of sin here ; for" through the 
Spirit believers do mortify the deeds of the body, 
that so they may live," Rom. viii. 13. And by the 
abounding of the fruits of the Spirit, they are brought 
to that frame, that spiritual mindedness, which is 
life and peace* Rom* viii. 6. ; and not only is there, 



112 MAN ? S RECOVERY BY FAITH IK CHKIST. 

by the indwelling of the Spirit, provision thus made 
against the remaining power of indwelling sin 
here, but moreover hereby there is assurance given 
of full freedom from it. The spirit will at length 
entirely cleanse the soul : and he is the earnest of 
glory of that state where believers are entirely freed 
from sin, 2 Cor. v. 5. It is by him they are sealed 
to the day of their final and complete redemption 
from sin, in all its concernments, filth, guilt, reign, 
power and being, Eph. iv. 30. [5.] Instead of wrath 
under which the sinner was lying, by this salvation 
he is brought into a state of favour and acceptance 
rvith God, through the beloved, Eph. i. 6. Instead 
of war with heaven, they have peace; for "being 
justified by faith, they have peace with God," Rom. 
viii. 1. And of how great consideration this is, the 
psalmist well understood, who, Psal. xxx. 5. tells us, 
" That in God's favour is life," and, Psal. lxiii. 3. 
that his " loving kindness is better than life." [6.] 
Satan's slave is placed upon a throne by this salva- 
tion : and is not this a great privilege ? Sure it is— 
and this is the privilege of all overeomers; and such 
shall all believers be : " To him that overeometh, 
will I grant to sit with me in my throne ; even 
as I also overcame, and am set down with my Father 
in his throne," Rev. iii. 21. [7.] Instead of feared 
death, everlasting life shall he the privilege of the na- 
tions of them that are saved 9 John iii. 36. " He that 
believeth on the Son, hath everlasting life;" and 
here we may hold. AH words are forever lost who 
can tell what a life this is ? A life of God, a life of 
comfort, a life of promise in heaven ; and such a life 
for ever. May we not conclude from the whole, 
that this salvation, which is the contrivance of so 
great wisdom, has so great an author as God, is 
brought about by so great means, proclaimed by so 
great a person as the only begotten of the Father, 
frees from so great evils, and entitles to so great 
blessings, is indeed a great salvation ? We shall pro- 
ceed now to a 



IfAJjfr RECOVERY BY FAITH IN" CHRIST. 413 

2d Property of this salvation. As it is upon the 
accounts mentioned, and not a few others, a great 
salvation, so likewise is it a complete salvat ion. It 
is called salvation to the uttermost, Heb. vii. 25. 
" He is able to save them to the uttermost (hat come 
unto God by him." Now, the completeness of this 
salvation, we may take up in four particulars. (1.) 
It is salvation from all evils. It is not only salva- 
tion from many, from great evils, as we did at length 
make appear under the former head, but it is salva- 
tion from all evils. It extends to all sorts of evils. 
We might mention many sorts of evils ; but they are 
all easily reducible to two moral evils : or sins, penal 
evils, or punishment. Now, this salvation extends 
to both. It is salvation from all sin : «* The blood 
of Jesus Christ cleanseth from all sin," 1 John i. 9. 
It is justification from all things, Actsxiii. 39. « Be 
it known to you therefore, men and brethren, that 
through this man is preached unto you the forgive- 
ness of sins ; and by him all that believe are justi- 
fied from all things, from which ye could not be jus- 
tified by the law of Moses." And if we be saved 
from all moral evils, salvation from all others fol- 
lows in course. (2.) It is salvation from all degrees 
of all those evils. It might have extended to all 
sorts of evils, and yet not have comprehended a de- 
liverance from all degrees of them : but it is com- 
plete in this respect ; as the blood of Jesus Christ 
cleanseth from all sin, so it cleanseth from every 
degree ; it cleanseth fully. As the spirit of Christ 
is able to subdue all sin, so is he able to subdue all 
sin fully. In a word, Christ makes thorough work 
of it ; and such as do believe shall be saved from all 
their fears, from all their enemies, from all their 
sins, and all their sorrows ; Christ will " present 
them without spot or wrinkle, or any such thing." 
No stain, no blemish, shall be left on them, before he 
have done with them. (3.) It is comprehensive of 
all spiritual blessings \ nav, of every good thing. 

y 



414 man's recovery BY FAITH IN CHRIST. 

« God will give grace and glory, and be will with- 
hold no good thing from them that walk uprightly/' 
Psal. lxxxiv. 11. And believers are said to be "bles- 
sed with all spiritual blessings in Christ Jesus," 
Eph. i. 3. (4.) It comprehends all these blessings in 
their perfection. While in this world, the enjoy- 
ments of the saints are not complete ; but they shall 
be so ere it be long. Grace will ripen into glory. 
That which is in part will be done away, and that 
which is perfect, will come in its room. 

3<%, This is a suitable salvation. How suitable 
it is to God, we have hinted already ; and therefore 
I shall only name a few things which may evince its 
congruity to such poor sinners as are convinced of 
their need of salvation. 

(1.) This salvation is exceedingly suitable to such 
a poor sinner, because it is near. One that is in a 
great extremity, to tell him of a remedy in some far 
country, at a great distance, will rather increase 
than help his disquietment. Such a remedy, may he 
say, is sufficient; but how shall it be got? who will 
bring it to me? and may I not be dead and gone be- 
fore it arrive ? So might the convinced sinner say, 
did we tell him of a Saviour that were to be met 
withal in some remote country, or after the course 
of some years, his perplexity would hereby be in- 
creased. His case requires speedy relief, it will not 
admit of long delays ; and this salvation is exactly 
adapted to his condition, as the apostle shows, Rom. 
x. 6—9. "The righteousness which is of faith spea- 
keth on this wise, Say not in thine heart, Who shall 
ascend into heaven ? (that is, to bring Christ down 
from above) ; or, Who shall descend into the deep ? 
(that is, to bring up Christ again from the dead.) 
But what saith it ? The word is nigh thee, even in 
thy mouth, and in thy heart, that is the word of faith 
which we preach, That if thou shalt confess with 
thy mouth the Lord Jesus, and shalt believe in thine 
heart, that God hath raised him from the dead, thou 



man's recovery BY PAITH IN CHRIST. 115 

shalt be saved." This salvation is near in the offer, 
it is near in its advantages. As the offer brings it 
close home, so the advantage of it is presently to 
be obtained. The jailor soon got ease; and so may 
every convinced sinner, in the same method ; he may 
obtain, if not present satisfaction, yet present safety. 

(2.) This salvation in its terms is suited to the needs 
and desires of a convinced sinner. He cannot pur- 
chase salvation ; therefore salvation freely offered is 
suitable to him. If money were required of such as 
come to the market of grace, the sinner would never 
look near it : but when all that need are bid come, 
and take and have all, without money and without 
price, then he finds a market to his mind, salvation 
according to his wish, perfectly such as he would 
have. 

(3.) It is suitable in its nature to his wants. As 
it is salvation upon the very terms he wishes, so all 
the blessings he needs are to be had upon these terms. 
Needs he pardon ? he may have it; needs he repen- 
tance ? he may have it ; in a word, if he needs grace 
or glory, he may have them. 

(4.) The security offered is suitable to the very 
desires of such a one. The convinced sinner is now 
deeply sensible of the concern, moment, and import- 
ance of salvation ; and therefore he would not wil- 
lingly hazard it upon a small security. He would 
not venture so much upon some weak probability, he 
would have the highest security in this matter, which 
is of the highest importance. And what greater se- 
curity can he desire for his salvation, than God's 
covenant and promise confirmed by his oath ? 

Mhly, This salvation is called eternal salvation 9 
Isa. xlv. 17. " But Israel shall be saved in the Lord 
with an everlasting salvation ; ye shall not be asha- 
med nor confounded world without end." And we 
are told, Heb. v.9. « That Christ being made perfect 
through sufferings, is become the author of eternal 
salvation unto all 'hem that obey him. 55 It is eternal 
salvation upon a threefold account. (1.) It is eternal 



116 MAN'S RECOVERY BY FAITH IN CHRIST* 

salvation in its design and contrivance, the fruit and 
product of everlasting love. The Father's drawing 
sinners in time, into a compliance with the terms of 
salvation, is the fruit of everlasting love, Jer. xxxi. 
3. « The Lord appeared of old unto me, saying, Yea, 
I have loved thee with an everlasting love ; therefore 
with loving kindness have I drawn thee." (2.) Tt 
is everlasting salvation, because it is salvation from 
everlasting evils. «* He that believes not shall be 
damned ;" that is, as the spirit of God comments 
upon it elsewhere, he " shall be punished with ever- 
lasting destruction from the presence of the Lord, 
and the glory of his power, 5 ' 2 Thes. i. 9. (3.) It 
is eternal salvation, because it entitles to, and puts 
man in possession of, eternal blessings. " He that be- 
lieveth on the Son hath everlasting life," John iii. 
36. Thus have we seen what this salvation is in it- 
self, and in its properties. We proceed, 

VI. To demonstrate the truth of the doctrine, that 
such as do betake themselves by faith unto, or be- 
lieve on, the Lord Jesus Christ, shall assuredly be 
saved. And this we make good, 

First, From the eternal and immutable purpose 
of God, that he that believes shall be saved. Great 
contests there have been amoKg Christians about the 
deerees of God ; but scarce ever any yet had the con- 
fidence to alledge, that God had not decreed this. 
Such as will allow least to the decrees of God, are 
forced to own, that he has purposed in himself, that 
be that believes shall be saved ; and when God has 
purposed so, who can contradict, or who can make 
him fall short of whatever he has purposed ? Since 
it is unquestionable, from the revelation that God 
hath made of his will, that he has purposed the sal- 
vation of all that do believe, it must of necessity be 
so, that such shall infallibly be saved. Could any 
believer fall short of his happiness, of the salvation 
which God has purposed in himself to bestow on him, 
it must flow from one of two $ either a change in 



MAN'S RECOVERY BY FAITH IN CHRIST. 117 

God's purpose, or God's falling short of his intent. 
But neither of the two can possibly be. (1.) As for 
God's purpose, it must of necessity be unchangea- 
ble, like himself: «* He is God, and changes not," 
Mai. iii. 6. Should God change, he would lose his 
name, «« I am that I am." Upon this ground it is, 
that the wise man says, Eccl. iii. 14. " I know that 
whatever God doth it shall be for ever." God is 
« the Father of lights, with whom there is no vari- 
ableness, neither shadow of turning," James i. 17. 
That man is changeable in his purpose, flows from 
his weakness, and from his ignorance of events. His 
purposes are founded upon a supposition, or at most 
a probability, that things shall be so and so ; and 
when things fall out otherwise than was expected, 
man must suit his purposes to the state of things. 
But the matter is far otherwise with God, who doth 
not therefore purpose to act so and so, because he 
seeth such things will fall out ; but things fall out 
so, because God purposed in himself that they should 
so fall out. All things are wrought by him accord- 
ing to the counsel of his own will ; and known to 
him are all his works from the beginning. Again, 
man changes his purpose, because he knows not at 
first what is best to be done : but the matter is no- 
thing so with God. (2.) As for the event of the 
purpose, that must he infallible. God cannot fall 
short of his purpose, if we will take his own word 
on it : ** The grass withereth, the flower fadeth, but 
the word of our God shall stand for ever," Isa. xl. 

8. And again, w I am God, and there is none else ; 
I am God, and there is none like me ; declaring the 
end from the beginning, and from ancient times the 
things that are not yet done ; saying, My counsel 
shall stand, and I will do all my pleasure," Isa. xlvi. 

9. 10. And well may he say he will do so, since 
none is able to resist his will ; he that doth it must 
first grapple with Omnipotence. " The Lord of 
hosts hath purposed, and who shall disannul it? bis 

Y2 



118 man's recovery by faith m Christ. 

hand is stretched out, and who shall turn it back ? M 
Isa. xiv. 27. u If he works, who can let 2" Isa. xliii. 
13. « None can stay his hand, or say unto him, 
What dost thou ?" Dan. iv. 45. What is then pur- 
posed by God must be infallibly certain, that such as 
do by faith betake themselves to Jesus Christ, shall 
be saved. 

Secondly, The faithfulness of God in the promise 
is engaged for it : so runs the promise, " He that 
believes shall be saved'' 5 When a man's purpose is 
not declared, he is indeed accountable to himself for 
any change or alteration of it, but not to others ; but 
if he declare it openly, especially if he turn his pur- 
pose into a promise, in that case he is brought under 
a more public and solemn tie to stand firmly to what 
is engaged. So had this been a purpose concealed 
in the breast of God, if I may so speak ; however 
he himself should have been engaged for its accom- 
plishment, yet we had in that case nothing to say : 
but God by his promise makes himself a debtor ; such 
is his condescension to his own creatures. God can- 
not suffer a believer to fall short of salvation, as 
matters are now stated, unless he thereby fall into 
disgrace and contempt; which is as impossible as it 
is for him to resign his Godhead. Certain it is, 
therefore, upon the account of the promise of God, 
that a lost sinner, betaking himself by faith to the 
Lord Jesus Christ, shall be saved. This will appear 
indeed of great weight, if it be considered, (1.) That 
there is not only a promise, but a covenant. (2.) 
That this covenant has seals appended to it, for the 
ratification of it. (3.) That Christ is the surety of 
this covenant. (4.) That all the blessings promised 
are bought by Christ at no lower rate than that of 
his own blood. (5.) What he has purchased he made 
over in a testamentary way, by way of legacy, to be- 
lievers. (6.) This testament being confirmed by the 
death of the testator, there is no altering of it. (7.) 
The Holy Spirit, if I may so speak, is left executor 



MAN'S RECOVERY BY FAITH IN CHRIST, 119 

of his latter will ; therefore it is utterly impossible 
that any believer should miss of salvation. These 
things we have only named, because we hasten to the 
improvement of tiiis truth ; which we shall come to, 
after we have handled a 

Third argument for proof of the truth under con- 
sideration, and that is taken from the experience of 
such as do believe. And because this argument is, 
it may be, less understood, therefore I shall insist 
somewhat the more largely upon it. That I may 
prove it certain that believers are saved, from experi- 
ence, I shall inquire, 1st* What it is that such as do 
believe experience ? 2dlij, How we know that they 
do so ? for their experience signifies nothing to us, 
unless it be made known in such a way as may give 
it some weight. 

As to the 1st, we say, (1.) All believers., at death, 
do attain the full possession of this great, complete, 
suitable, and eternal salvation : they enter into rest, 
being conducted safe to glory, by the glorious Cap- 
tain of his people's salvation. But this is not that 
which we principally design to insist upon, as an evi- 
dence of the certainty of the salvation of such as do 
believe. Wherefore we sav, 

(2.) That such as do believe, even in this life, 
have some experience of this salvation, upon their 
believing on the Lord Jesus Christ. We do not say, 
indeed, that all believers have the same degress of 
experience, or can give alike distinct account of their 
experiences : but this we say, that all who do be- 
lieve, upon their believing, have some experience; 
and such as are diligent, and do carefully improve 
that spirit which is given them, whereby they may 
know the things that are freely given them of God, 
may understand, in some measure, if not all, yet most 
of the experiences we shall mention. Ye may easily 
understand, from w hat has been at great length dis- 
coursed to you. that this salvation comprehends a 
deliverance from evil, and a grant of ail that is good. 



120 man's recovery sr FAITH IN CHRIST, 

Now, we shall name some experiences that believers 
upon their believing, obtain, both of the one and of 
the other. 

[1.] Then, such as do by faith receive Jesus 
Christ, upon their believing, have a gracious experi- 
ence of a begun deliverance from wrath. "Whereas, 
before their believing, they were under fears of 
wrath, and saw themselves in imminent danger of 
inevitable ruin, so that they were much disquieted ; 
How, upon their believing, they find something of a 
blessed calm. True it is, indeed, they do not always 
presently find rest, full rest I mean ; yet, upon their 
reception of Christ, there is ever some beginnings of 
rest, and somewhat of a begun deliverance from 
these crueiating and tormenting fears, which for- 
merly did appear intolerable. The ease of a belie- 
ver, at such a time, may be like that of a man, who, 
falling over a dreadful precipice, gets hold of some- 
thing which he is sure is able to support him : such 
an one, though he be in some degree free from that 
dreadful fear he was under, may yet be under some 
apprehensions of danger from his own inability to 
hold the grip he has gotten. Just so is it with a 
poor convinced sinner : at some times, before Christ 
is discovered, he is in the most lamentable case ima- 
ginable ; he finds himself falling headlong into ruin 
and misery, and this frights him terribly ; he sees 
the pit beneath him, and finds himself hastening 
thither ; and therefore is in a dreadful consternation, 
while there is « nothing but a fearful looking for of 
Wrath and fiery indignation :** while he is in this 
ease, Christ is disoovered to him ; he sees him suffi- 
cient to save him, and understands on what terms he 
may have him ; he is pleased with them, and lays 
hold on Christ ; and thence there ensue some begin- 
nings of rest, though he may still be in some fears 
that he may lose the grip ; and this begun deliverance 
from the fears of wrath, is a pledge of that full and 
complete freedom which he has ground to expect. 



MAN'S RECOVERY BY FAITH IN CHRIST. 121 

[2.] Sinners, upon their believing on the Lord 
Jesus Christ, have some experience of begun salva- 
tion from the dominion of sin. " The law of the spi- 
rit of life in Christ Jesus makes thein free, in some 
measure, from the law of sin and death," Rom. viii. 
2. I know, indeed, there may be greater complaints 
of sin after believing than ever, and its power may 
be felt more than formerly ; yet every one that truly 
doth believe, has some experience of a begun delive- 
rance from the reign and dominion of sin. However 
sin may make more stir in the soul, yet it has not so 
much power as formerly. Now there is not that 
willing compliance with it as formerly there was in 
all its commands : now its title is disputed, its com- 
mands are rejected ; and when any of them are com- 
plied withal, there is a force put upon the soul in its 
so doing. 

[3.] They experience some beginnings of a deli- 
verance from the guilt and ■filth of sin in their ap- 
proaches to God. Before, when they heard of God, 
they were, like Adam, ready to run away and hide 
themselves; they were afraid to look him in the 
face : but now they begin to feel some more confi- 
dence in their approaches to God. They draw near, 
and are not so frightened ; nay, they have some hopes 
as to the issue of these their approaches to God. 
These and many such experiences of a begun salva- 
tion from evils have all believers, if they would be at 
pains to observe them. 

[4.] They likewise have some experiences of the 
freedom of Christ's subjects. They find a freedom 
in the service of God ; it becomes natural and easy 
to them.- They find not obedience so hurtful as once 
they thought it ; nay, now they find a delight and re- 
freshment in it, which is indeed something of the be- 
ginnings of that satisfaction with God's likeness, 
which is to be completed fully in heaven. 

[5.] They experience many times the beginnings 
of heaven in some refreshing tastes of the gracious 



122 MAN'S RECOVERY BY FAITH IN CHRIST. 

communications and intimations of God's love to their 
souls. In fine, all of them, upon their believing, do 
experience, in less or in more, Christ as the hope of 
glory in their hearts. Some dawnings of hope there 
are in the darkest and most disconsolate believer that 
lives: for where there is no hope, there can be no 
use of means ; it is hope of success that is the spring 
of action. 

These and many such experiences do even the 
weakest believers some time or other find. That 
they are not more clearly discerned, to the comfort 
of such as have them, is, past all peradventure, in a 
great measure owing to their own negligence and 
want of observation. Now these things are eviden- 
ces of the truth under consideration. When sinners, 
upon their believing, do experience the beginnings of 
that salvation which God has promised them, they 
may comfortably, and without any hesitation, wait 
for its completion, expecting firmly, that he who has 
begun that work will complete it ; that he who has 
begun the accomplishment of his promises will in due 
time fully accomplish them. Now, these experiences 
being of no use for proving the truth to others, un- 
less they can be known satisfyingly by them, we 
shall, 

2dly 9 Show, in a word, how we come to know that 
believers do find such things upon their believing. 
And this we do, 

(1.) By the account we have of the experiences of 
believers in the word of God. To go no further than 
the text, who more frighted, who more terribly sha- 
ken, and under greater horror, than the jailor, when 
he is trembling and putting the question, Sirs, what 
must I do to be saved °l Well, what becomes of him 
afterwards, when he believes on the Lord Jesus 
Christ? Look to the 34th verse of this chapter, 
and there we shall find him rejoicing and believing. 
The like account have we of those who were "prick- 
ed in their hearts, and cried out, Men and brethren, 



man's recovery BY VAITH IN CHRIST* 123 

what must we do?" Acts ii. 37. As perplexed as 
they then were, yet, upon their believing, the state 
of their affairs was perfectly altered ; for" they did 
eat their meat with gladness and singleness of heart, 
praising God, and having favour with all the peo- 
ple/' ver. 16, 47. 

(2.) We may know this, as from the testimony of 
God, so from the testimony of believers in our day. 
Though there be but few, yet we hope there are not 
wanting some, who will readily and cheerfully give 
in their testimony to the same truth, and own, that, 
upon their believing, they have had some experience 
of the things mentioned, and of not a few which we 
have not mentioned. 

(3.) Though they should hold their peace, yet we 
might even with our eyes see the truth of what is 
asserted. Have we not sometimes seen some grace- 
less and even profane wretches, who have been mad 
upon their own ways, stopped in their progress and 
career ? Has not the Lord shaken them, and filled 
them with his terrors? and has not this course of be- 
lieving calmed them ? Have they not visibly been 
delivered from these fears of wrath, which had gone 
to such a degree ? Has it not been clearly seen, that 
they were freed from that dominion of sin, under 
which they formerly lived ? Surely these things are 
obvious proofs, that, upon believing on the Lord Je- 
sus Christ, such persons have been made partakers 
of some beginnings of this great salvation, and that 
as an earnest of the whole. Several other things 
might have been added for proof of this great truth : 
But, passing them, we shall now come to make some 
practical improvement of this great truth. 

In the improvement of this truth, we shall first 
draw some general doctrinal inferences ; and then 
proceed to trial, which will lead us into a more close 
and particular application. 

Is it so, then, that a convinced sinner, believing 



124 MAN'S RECOVERY BY FAITH IN CHRIST* 

on the Lord Jesus Christ, shall assuredly be saved ? 
Then, 

1. We may hence infer, That faith is a most valu- 
able blessing. Well might the apostle call it precious 

faith, 1. Pet. i. 1. ; for not only is it precious in it- 
self, but it is unspeakably so in respect of its conse- 
quences. It, like a chain, draws Christ and all his 
purchase after it : it is big with many and great 
mercies. There are great and precious promises 
fraught with the great and precious blessings of the 
gospel, nay, with Christ himself; and precious faith 
lays hold upon the promises of the life that now is, 
and of that which is to come, of grace and glory, 
and makes them all ours. 

2. We may safely hence infer likewise, That the 
preaching of the wordis agreat blessing; since " faith 
eomes by hearing, and hearing by the word of God." 
The whole of this the apostle plainly enough declares, 
Horn. x. 13. m Whosoever shall call upon the name 
of the Lord Jesus shall be saved. How then shall 
they call on him in whom they have not believed ? and 
how shall they believe in him of whom they have not 
heard ? and how shall they hear without a preach- 
er ?" 

3. Then we may infer, That such as do believe 9 
whatever their circumstances may be at present, 
are in an unspeakably happy condition. They have 
an interest in the great salvation ; and what losses 
will not this compensate and make up ? How rich 
are they who have heaven, and all the means leading 
to it, as theirs ? They have a good title to, and 
shall at length be actually possessed of, that rich in- 
heritance of the saints in light, James ii. 5. " Heark- 
en, my beloved brethren, hath not God chosen the 
poor of this world, rich in faith, and heirs of the 
kingdom which he hath promised to them that love 
him ?" 

4. Assurance of salvation is attainable. If sal- 
vation be sure upon our believing, then we may be 



MAN'S RECOVERY BY FAITH IN CHRIST. 125 

fully assured of salvation ; for one may know cer- 
tainly whether he believes or not, whether he be con- 
tent to accept of and close with the Lord Jesus 
Christ upon his own terms. This is not only know- 
able, but it may be more easily discerned than most 
do apprehend. Were we but, with any measure of 
seriousness and concern, turning our eyes inward, 
we could not but know how our hearts stand affect- 
ed toward Christ, and the gospel-method of salva- 
tion ; but of this more afterwards. 

5. Perseverance in faith is not the condition of sal- 
vation, or at least that which founds our title to it ; 
for whoever believes shall be saved. If once a per- 
son believes, then he has a right given him by the 
promise of God to eternal salvation. The promise 
of God doth not run thus, Believe, and if ye perse- 
vere in believing, then ye shall be saved ; but, Be- 
lieve, and ye shall be saved. Once lay hold on and 
accept of Jesus Christ for salvation, and then saved 
ye shall be. 

6. We may safely infer, from the doctrine insisted 
upon, That unbelief is self-murder, and that of the 
worst sort. It murders the soul eternally. Hence 
it is, that it is said to be a rejecting (he counsel of 
God against one's self, Luke vii. 30* "But the Pha- 
risees and lawyers rejected the counsel of God 
against themselves i" that is, to their own ruin : and 
so it may be said of every unbeliever : he rejects the 
counsel of God to his own destruction and ruin. 
But these things we only mention. 

We now proceed to improve this doctrine for trial. 
Is it so, that it is certain, that a convinced sinner 
accepting of, or believing on the Lord Jesus Christ, 
shall assuredly be saved ? Then all who would be 
saved, are nearly concerned to try whether they do 
believe or not. And that I may stir you up to this 
duty, I shall lay before you some few considerations. 
And, 

1. Consider the moment and importance of the 

Z 



126 man's recovery by faith IN CHRIST. 

matter. It is a trial, whereon not your worldly 
estate, nor any other petty temporal concern hangs; 
but your life lies upon it, and that even the life of 
your souls. When we hid you try, whether ye be- 
lieve or not, it is as much as if we bade you try whe- 
ther ye shall be damned or not. Unbelief is the 
damning sin, by way of eminency : all other sins, 
without this, will not, cannot damn those who live 
under the gospel ; but this alone will ; for « he that 
believeth not shall be damned." Faith, on the 
other hand, will save. God has tacked faith and 
salvation together ; and it passes the power of all 
the devils in hell, or men upon earth, or sin in the 
heart, to break the link. Now, is not that a matter 
©f the greatest concernment ? Is not this a question 
which is worth your while to be satisfied about, 
whether ye shall be saved, or whether ye shall be 
damned I 

2. Consider that ye had need to try, whether ye 
have faith or not; for all men have not faith," 2 
Thes. iii. 2. Indeed I confess, if all that live under 
the gospel had faith, there were less occasion for 
trying it : but since it is quite otherwise, since there 
are some men, even within the verge of the church, 
who have not faith, every one of you is concerned, 
the matter being of such consequence, to try, whe- 
ther ye be amongst those wicked and unreasonable 
men who want it, and so shall be damned, or not. 
Nay further, 

3. There are but a very few among the swarms of 
professors who have faith ; and therefore certainly 
ye are nearly concerned to try, whether ye may be 
among the feiv. Our Lord tells us, that few shall 
be saved, Luke xiii. 23. " Many are called, but few 
are chosen," Matth. xxii. 14. Therefore there are 
few believers ; for all believers are saved and chosen ; 
and none shall believe but they who are « chosen to 
salvation, through sanctification of the Spirit, and 
belief of the truth." Now, is it not the great con- 



man's recovery BY PAITH IN CHRIST. 127 

cernment of every one of you to be putting the ques- 
tion to yourselves, Am I among the few who believe, 
and shall be saved ? or am I not ? If we should tell 
you that before ye go from this house, God would 
strike some one of this assembly dead, every one 
would be anxious to know if he were the person : 
and now, when we tell you, that the greater part of 
this assembly have nothing betwixt them and hell 
but that brittle thing life, were it not very proper 
that every one should put the question, Am I among 
the few that believe, and shall be saved ? or among 
the many who believe not, and consequently shall be 
damned ? See Isa. liii. 1. 

4*. Consider, That many have been deceived in this 
matter. They have thought that they had faith ; and 
others, it is like, have thought so concerning them; 
and yet it has been found quite otherwise in the end. 
The Laoriiceans thought themselves " rich, and in- 
creased with goods, and that they stood in need of 
nothing," Rev. iii. 18. while in the mean time they 
were •'* poor, wretched, miserable, blind, and naked.' 5 
And our Lord tells us, m Not ey^ry one that says, 
Lord, Lord, shall enter into the kingdom of heaven, 
but he that doth the will of my Father which is in 
heaven," Matth. vii. 21. Think ye that ye do be- 
lieve ? Well, others have so thought likewise, and 
have been mistaken ; and may it not be so with you ? 
and if it may, have ye not reason to put the matter 
to trial ? Especially considering, 

5. That a deceit or mistake in this matter is of the 
worst consequence imaginable. I might enumerate 
not a few of the bad, destructive, and ruining conse- 
quences of it : but I shall only name three. (1.) It 
makes men neglect an opportunity that is never to 
be recovered again. Opportunity is drawn with a 
hairy forefront, and bald behind : and sure, if in any 
thing the emblem was significant, it is here. Men, 
while under the gospel-dispensation of mercy, have 
an opportunity of making peace with God, and of 



128 MAN'S &ECOVEKY BY PAITH IN CHRIST. 

securing their eternal concerns; but if once time be 
gone, then there is no more access for sinners to 
treat with God about this matter. Now, a mistaken 
apprehension, that one does believe, when really he 
does not so, makes him slight this golden opportu- 
nity, this choice season, which can never be retrieved. 
Many think they believe already, and so put all ex- 
hortations by themselves, as belonging to others, and 
not to them. (2.) This mistake exposes them to a 
confounding disappointment. It buoys them up with 
hopes of heaven and happiness, fills them with big 
expectations of glory, and then hurls them down 
headlong into the blackest despair, into inevitable 
misery. (3.) This mistake brings upon them eter- 
nal and intolerable, as well as irreparable misery* 
It must of necessity plunge them headlong into the 
pit whence there is no redemption. It is not one's 
apprehending himself to have faith, but it is faith 
itself that saves \ and the want of it inevitably 
damns. 

6. Consider that it is your interest to put this mat- 
ter to a fair trial, be the issue what it will. Some 
of you, it is like may think otherwise ; ye may pos- 
sibly apprehend, that it is your interest to sleep on 
in that pleasant dream, that ye have faith ; beeause 
if once ye put it to a trial, and it be found that ye 
want it, then ye must take up with that melancholy 
conclusion, that ye must be damned. To such I on* 
]y say, in a word, (1.) This plea were something rea- 
sonable, if it were possible for you to sleep ever on 
in this dream ; but this cannot be so. Ye will be 
obliged, even though unwilling, to see and know, be- 
fore it be long, whether ye have faith or not. (2.) 
Ye might say something for yourselves, if it were im- 
possible for those who want faith ever to come by it ; 
but this cannot be said. But further, I add, either 
you indeed have faith, or ye want it : and which- 
soever of the two be said, it is certainly your inter- 
est to put the matter to a trial. 



MAN'S RECOVERY RY FAITH IN CHRIST. 129 

If ye want faith, then it is your interest to know 
so much : Fop, (l.) One of the greatest impediments 
will be taken out of the way of jour- believing. No- 
thing so great a let to faith, as a groundless conceit 
that one has it already. (2.) Hereby likewise ye 
will be helped to see the necessity of faith. (3.) And 
this will put you upon the diligent use of the means ; 
and who can tell but the issue will be comfortable, 
and what is wanting will be made up through the 
mercy of God. If ye continue under this deceit, ye 
are certainly ruined : if ye see your mistake, ye have 
at least a peradventure for happiness. 

Again, if ye have faith, it is past all doubt your 
interest to bring it to trial: For, (1.) Before ye try 
and find that ye have faith, ye want the comfort of 
it. Safety indeed results from the being of faith : 
for he that believes shall be saved: but solid peace 
arid comfort results from the knowledge of our own 
faith. While we know not that we have faith, we 
know not but the wrath of God may be abiding on 
ns; we know not but we may be on the way to de- 
struction ; we know not but the Lord may turn us 
next moment into the pit : and what comfort, what 
peace, can people have in such a condition ? (2.) 
While we know not that we have faith, God gets 
not the honour that is his unquestionable due from 
all believers. As faith is his gift, so we are indis- 
pensably obliged to be thankful to him for it : but 
this we cannot be till once we know that we have 
faith. Thus God is robbed of the glory due to his 
name : nay, many times he is signally dishonoured, 
by believers denying his goodness to them, and refu- 
sing to acknowledge what he has wrought in them 
and for them. In one word, it is certain, sooner or 
later, all must be resolved in this question, whether 
it be our interest to be resolved now, when there is 
access to rectify what is found amiss, and to get 
what upon search is found wanting j or afterwards, 

Z 2 



ISO MAN'S RECOVEKY BY FAITH IN CHRIST. 

when there is no place for altering any thing in your 
condition. 

7. The authority of God should in this matter 
prevail with you, 2 Cor. xiii. 5. " Examine your- 
selves whether ye be in the faith ; prove your own- 
selves ; know ye not your ownselves, how that Jesus 
Christ is in you, except ye be reprobates ?" God 
commands expressly, nay, doubles his commands to 
this duty ; whereby he at once checks our backward- 
ness to the duty, and insinuates the importance and 
necessity of it. 

8. To add no more, consider that it is a strong evi- 
dence of the want offaith 9 to neglect an inquiry af- 
ter it. Such as will not judge themselves, have rea- 
son to fear that they shall be condemned of the 
Lord. Such as have faith, will prize it highly ;* and 
such as do prize it, will think it worth their while 
to inquire, whether they*liave it or not. 

Since, then, we have made it appear, to be of such 
near and deep concernment to you all to try this 
matter, I shall now, for this end, 

1. Set by some sorts of persons among you, who 
without all doubt are unbelievers. 

2. I shall shew some false marks by which some 
do deceive themselves. 

3. I shall lay down some true marks whereby ye 
may know certainly that ye do believe. Now, of 
these things in order, 

First 9 We say, we shall set by some persons who 
are, past all peradventure, unbelievers. There are 
some men whose sins go before them into judgment : 
some unbelievers who have their names writ upon 
their foreheads. It is needless to talk of applying 
marks to them. We need not bid a drunkard or a 
swearer try themselves whether they believe, or not : 
we may tell them plainly they do not believe, and 
that therefore they are under the wrath of God. 
Therefore, before we proceed to deal with close hy- 
pocrites, whose sins do follow after, we shall set 



MAN f S KECOVERT BY FAITH Iff CHRIST. 131 

aside some, who without all doubt want faith, and 
therefore, if they continue in that estate, shall be 
damned. And, 

1. All of \ou who are grossly ignorant, are to be 
reckoned among this sort of persons. How many 
are there in this house, who are grossly ignorant of 
God, of Jesus Christ, and of themselves, who know 
no more of these things which do belong to their 
peace, than if they had been born in Turkey ! We 
are grieved to find such ignorance among you. Well, 
O ignorant sinners ! we tell you, in God's name, ye 
are unbelievers. If we should ask you, when we 
come to deal with you on a sick-bed, or a death- 
bed, do ye believe ? It is strange to think with what 
confidence you would tell, you do believe. But flat- 
ter not your ownselves ; if ye be grossly ignorant, 
believers you are not, you cannot be : (1.) None can 
believe, unless they have anew heart, and a new spi- 
rit given them ; faith being a fruit of the Spirit in a 
renewed man, and not a fruit of the flesh, or of a 
corrupt unrenewed nature. Now, wherever this new 
lieart is, there is of necessity the knowledge of God ; 
for a new heart is a " heart to know God," Jer. xxiv. 
7. (2.) None can believe who know not their need 
of Christ. "The whole need not a physician, but 
the sick." Nor will such as do not know their dis- 
ease, ever inquire after one that can cure it. What 
occasion should persons who are ignorant of their 
own misery find for a Saviour ? And how can they 
prize a Saviour, who know not his worth? And 
how can they embrace him, who neither know that 
he is offered^ nor the terms whereon he is so ? Know- 
ledge is so necessary to faith, that if is impossible it 
should be without it : it is expressed by knowledge, 
Isa. v. 3. " By his knowledge shall my righteous 
Servant justify many." It is so much allied to it, 
that the working faith in conversion is expressed by 
a '* translation out of darkness into God's marvellous 
light." Lav aside, then, O ignorant sinner ! all pre- 
tences to faith. We, in the name, and by the au- 



132 man's recovery by FAITH IN CHRIST, 

thority of our great Lord and Master, do discbarge 
such of you as are thus grossly ignorant to make any 
pre(ensions to faith ; for ye have no reason to do so, 
ye have no warrant ; and therefore ye do it cross to 
the mind and will of God. Now, if all who belong 
to this one sort in this congregation were set by to a 
corner how great a multitude of unbelievers, old and 
young, would we see ? And O what a sad sight 
would it be, to see you set by yourselves, and all of you 
carrying upon you a stamp and superscription of Sa- 
tan, ready to be seized by him as his prisoners, and 
thrust into the pit ? 

2. All who are openly profane, who live in the 
habitual and customary practice of open and notori- 
ous sins, are to be numbered amongst this sort, who, 
past all peradventure, are unbelievers. The scrip- 
tures are very plain in asserting this. What is un- 
belief, if not to deny God ? And sure the scripture 
reckons such as live thus, denyers of God. It is said 
of such, that " they profess to know God, but in their 
works do deny him, being abominable, disobedient, 
and to every good work reprobate," Tit. i. 16. And 
what can be more express to this purpose, than what 
the apostle James discourses at great length, chap, 
ii. A set of men there were in his day who were 
profane, but yet had high pretences to faith. These 
the apostle there smartly reproves, and endeavours 
to convince them, that the devils may have 
as good a claim to faith as they have. "Thou 
believest," says he, ver. 19 9 20. " that there is one 
God, thou dost well ; the devils also believe and 
tremble. But wilt thou know, O vain man, that 
faith without works is dead." And ver. 26. « For 
as the body without the spirit is dead, so faith with- 
out works is dead also." And a dead faith is no faith 
at all. Lay aside, therefore, O profane wretch ! 
your pretences to faith. Will ye lie, steal, swear, 
and commit uncleanness, and yet pretend to faith? 
Will not our God be avenged of such hellish impu- 



man's recovery by paith 'm christ. 13S 

denee as (lis 2 Sure he will. But to be somewhat 
more particular, we do, 

(1.) Charge such of you as are customary swear- 
ers, to lay aside all pretences to faith. Ye are cer- 
tainly unbelievers ; and as sure as the eternal God 
lives, shall be damned, if ye continue in this your im- 
piety Our lot is cast in an unhappy age, wherein 
men are grown intolerably bold in blaspheming the 
name of God : nay, not only so, but not a few glory 
in their shame, and boast of it, that they can outdo 
others by swearing more and greater oaths! Be 
astonished, O heavens! Be ye very desolate ! Has 
any of the nations served their gods so? The poor 
Americans, who worship the devil, will not treat 
him so ill, as a set of men called Christians, nay 
more, reformed Christians, Protestants, do the great 
God of heaven. O what a wonder of divine patience 
is it, that God does not dash down the world about 
the ears of such sinners, that he sends them not alive 
into hell ! O what hearts! what trembling hearts 
will these men have, when, ere it be long, they shall 
find God shaking the earth terribly, when he " comes 
out of his place to punish them V 9 Such monsters 
as have torn God's name by hellish blasphemies, how 
will they look, when the almighty God shall grasp 
them with his omnipotent arms, and " tear them in 
pieces, and there shall be none to deliver tb**h M 
none that dare interpose in their behalf? What 
hearts will they have, who by their monstrous oaths 
have made God's jealousy burn against them, when 
a little hence his wrath will flame so high, as to dis- 
solve the elements with fervent heat, and pour down 
the visible heavens like so much boiling lead apon 
the heads of such God daring sinners? Would to 
God there were no such monsters in this congr ga- 
tion ; none such hearing me this day, who boast of 
and glory in their swearing. If there be any such 
monsters here, I do, by the authority of the great 
God, charge such either to repent of this impiety, 



434 man's recovery BY FAITH IN* CHRIST. 

or» to be gone, and leave this assembly. I know no 
place meet for such an one but hell. But it is like 
some of you may bless yourselves in your own hearts, 
when ye hear such things, and say, ye do not swear 
such monstrous and horrid oaths. Ay, but if ye 
swear habitually the lesser oaths, we bid you in the 
Lord's name and authority, lay aside all pretences 
to faith. — Some of you can swear by your faith upon 
every turn, and yet pretend to faith in Christ. They 
who have faith, will not dare to swear by it. And 
such as do customarily swear by faith, or by con- 
science, I dare assert to be unbelievers. 

A believer in Christ will not make so light of pre- 
cious faith, as to baffle it upon every occasion ; nor 
will he dare to make that an idol which is a grace ; 
the chief glory whereof is, to abase the creature, and 
to exalt God. To swear by faith, or by conscience, 
is to put them in God's stead ; and that is an indig- 
nity which God will by no means bear with, for he 
has said, he " will not give his glory to another." 
This sin is become so common and customary, that 
there is but little hopes of persuading people to leave 
it, unless God by a strong hand do it. But^ince we 
have occasion to speak of swearing, I shall only add 
a few words to such of you as are guilty. (1.) God 
has taken the punishment of swearers into his own 
hand. Men commonly let such easily pass ; but God 
lias said, he " will not hold them guiltless." (2.) It 
fa a sin that brings ruin not only upon particular 
persons, but upon families. H The flying roll that 
is twenty cubits long, and ten cubits broad, and full 
of curses, enters into the house of the swearer, and 
destroys it with the timber and stones thereof, and 
every one that is guilty shall be cut off," Zech. v. 3. 
4. (3.) It is one of the sins that brings desolating 
calamities upon nations, and makes the land mourn, 
Hos. iv. %. 3. (4.) So hateful is this sin to God, that 
he threatens sue!) as know any to be guilty of it, and 
conceal the sin, Lev. v. 1. " And if a soul sin* and 



man's recovery BY FAITH IN CHRIST. 135 

hear the voice of swearing, and is a witness, whether 
he hath seen or known of it ; if he doth not utter it, 
then shall he bear his iniquity." It is not enough to 
forbear swearing, but we must prosecute the guilty. 

(2.) Unclean persons, of whom there are too ma- 
ny in this congregation, are all to be reckoned a- 
mongst the unbelievers. The defiled and the unbe- 
lievers are well put together by the apostle, Tit. i. 
15. The works of the flesh are enwmerated, Gal. v. 
19. &c. ; and imeleanness leads the van. Such of 
you as live in uneleanness, are past all doubt in the 
flesh, yet under the power of unbelief; for they that 
do believe, or are in Christ Jesus, " have crucified 
the flesh, with the affections and lusts thereof," Gal. 
v. 24. 

(3.) Drunkards, in vain do ye pretend to faith ; 
ye are unbelievers, and shall have your part eternal- 
ly with them. If ye look the forecited list, ye will 
find your names among the rest. Ye are not in 
Christ Jesus ; for they who are in Christ Jesus do 
not " walk after the flesh, but after the spirit," Rom. 
viii. 1. Now, to this class of unbelievers belong, 
(1.) Such as do spend and habitually throw away 
their time in ale houses. Against these there is a 
woe denounced, Isa. v. 11. 12. « Woe unto them that 
rise up early in the morning that they may follow 
strong drink, that continue until night till wine in- 
flame them. And the harp and the viol, the tabret 
and the pipe, and wine are in their feasts: but thry 
regard not the work of the Lord, neither consider 
the operation of his hands." Some, it may be, will 
not be put by themselves with drink, yet they spend 
their time ordinarily in the ale-house. Such persons 
are to be reckoned amongst these unbelievers, whose 
God is their belly, whose g'ory is in their shame, 
who mind earthly things." (2.) Such as do abuse 
themselves so with drink, that they lose the use of 
their reason : A sin so abominable, and more than 
beastly, that it is a wonder how a man can be guilty 



156 man's becotery BY FAITH IN CHRIST. 

of it ; it being such an evil that we cannot find the 
like of it among the beasts. (3.) Such as go to that 
height, as to glory in their drinking, against them 
God pronounces a woe, Isa. v. 21. " Woe unto them 
that are mighty to drink wine, and men of strength 
to mingle strong drink." (4.) A sort of sinners that 
seem to outdo all the rest, belong to this class, and 
that is, such as have the heaven daring boldness, to 
tempt others to get drunk, not fearing the curse of 
God that is denounced against such, Hab. ii. i5. 
*< Woe unto him that giveth his neighbour drink, 
that put test thy bottle to him, and makest him drunk, 
also, (hat thou mayest look upon his nakedness." 
God threatens^ in the following verse of thai chap- 
ter, that the cup of his right hand, the cup of his 
fury, shall be turned unto such. He will make them 
eternally to drink of the cup of his wrath, yea, the 
very dregs thereof. Whoever they are in this con- 
gregation that belong to this sort of men, we charge 
you to lay aside all claim to faith. Unbelievers you 
are : aud if ye do flatter yourselves that ye do believe 
notwithstanding, ye but deceive yourselves, and ruin 
your own souls. 

(4.) Jill liars are scored by as unbelievers. They 
are not the children of God, but of the devil. They 
have his name upon their forehead, and do exactly 
resemble him who was a liar from the beginning. 
They have no likeness to the God of truth. There- 
fore every one that loveth and tnaketh a lie shall be 
excluded from heaven, Rev xxii. 15. In fine, to 
this sort belong thieves, murderers, evil-speakers, 
deceivers, sabbath -breakers. &c. AH these are open- 
ly profane, and so, past all peradventure, unbeliev- 
ers. We need not endeavour to find them ou( by 
secret search, when these evidences are to be seen 
and observed by every one. But, besides the grossly 
ignorant and openly profane, 

3. The habitual neglecters of secret duties* parti- 
cularly of prayer, are to be set aside from the num- 



MAN'S KECOVERY BY FAITH IN CHRIST. 137 

ber of believers. Prayer is, if I may so speak, the 
very breath of the new creature ; as soon as it is 
created, it prays ; so that where there is an habitual 
neglect of secret prayer, there is no faith. Are 
{here not here some of you, who will rise from your 
bed in the morning, and go to your work, and never 
bow a knee to God; and just so leave it at night 
again, and have never one cheek from your conscience 
for all this ? If there be any amongst you who do 
neglect prayer, we charge you to lay aside all pre- 
tences to faith in Christ. 

4». All that expect to get heaven ly their own prayers 
and other duties, are to be set aside as unbelievers. 
How many of this congregation are there, who, when 
LUerrogated as'to their hopes of heaven, have nothing 
else to found their hopes upon, but their religious 
performances ! O wretched ignorance ! your own du- 
ties are thus made!your saviour. A certain and sure 
proof that ye do not believe. 

These, and not a few others, are ^questionably 
unbelievers. Now, set aside the grossly ignorant, 
the profane, the ncglecters of secret prayer, and 
such as rest upon their performances for heaven, we 
fear the greatest part of this assembly might be set 
aside. Having now named some sorts of persons, 
who, without all doubt arc unbelievers, and there- 
fore have no lot, no portion in Jesus Christ ; and 
who, if they continue in that state, shall have their 
portion assigned them in utter darkness, with hypo- 
crites and unbelievers ; we shall proceed, 

Secondly, To take notice of some false marks, 
whereby people judge of themselves, and conclude 
they have faith, while indeed they have it not. 
f*'l. It will not be a sufficient proof that ye have 
faith, that ye think so, and confidently say so. 
This is it that many of you build upon, your own 
confident assertion of it, upon no other account, 
but only that ye think so. When we ask you, Ho 
ye believe ? you will readily reply, Yes indeed wc 
believe ; and if we further put you tc it, as to the 

Aa 



138 MAN'S REC0VEBY BY FAITH IN CHRIST. 

ground of your assertion, we shall find nothing but 
the same thing told us over again with confidence ; 
we believe, God forbid we should not believe. Nay, 
it may be some will say, " Though he slay us, we 
will trust in him. 9 ' This we have had told us from 
persons who were as far from faith as the Turks are. 
"We intreat you, in the fear of the Lord, hazard not 
your souls upon a strong fancy that ye have faith ; 
for we assure you, in the Lord's name, that this is a 
false mark : for, (1.) Where there is least faith, 
there is usually most confidence. Where faith is, it 
occasions a holy jealousy, which others know nothing 
of: faith makes such discoveries of the deceitful- 
Bess of (he heart, as makes the soul suspect itself. 
(2.) Our Lord positively says, "That not every one 
that says, Lord, Lord, shall enter into the kingdom 
of heaven." It is not every one that thinks and says 
he believes, that will be owned as a believer. Ye 
think ye believe; ye say ye do so: well, others have 
both thought and said so, who yet are in hell. Our 
Lord tells us in Matth. vii. 21, 22. that many will 
meet with a fearful disappointment: he willnotown 
them,~nor their faith, but send them and it together 
to the pit, telling them that he knows them not. 
But, 

2. Some think they believe, because they have no 
doubts, and never had any, about the truth of the gos- 
pel, their pardon, and acceptation with God, through 
Jesus Christ. But take heed to yourselves, that ye 
do not flatter yourselves upon this ground, for it is 
a false one. Ye say, ye never doubted, therefore ye 
believe. But, 

(1.) What if we should say that the contrary fol- 
lows 2 Ye never had doubts, therefore ye do not be- 
lieve. We might say so on better grounds: for 
want of doubts may flow, [1.] From unconcernedness 
about the truth of the gospel. Persons hear of a 
thousand things, and scarce are at pains to be any- 
tyi.se satisfied, whether they be true or false j because 



MAN'S RECOVERY BY FAITH IN CHRIST. 139 

tliey are not concerned. If we hear that there is a 
man in America that has a vast estate, and a huge 
revenue, we will never scruple the truth of it, espe- 
cially if they who tell are but of ordinary credit ; 
but if we understood, that we could never be main- 
tained, unless we got a share of that estate, and that 
the owner is willing to impart to us what we needed 
for our use, we would soon begin to be a little more 
scrupulous upon the point, and would not believe the 
report so easily, but be apt to entertain a thousand 
suspicious thoughts about every circumstance of the 
matter. Just so is it with the most part of men and 
women in the matter before us : they do not know 
their need of Christ; they do not know but they 
may be able to do their own business well enough 
'without him ; therefore they are not at pains to in- 
quire narrowly, and to be satisfied as to the truth of 
the gospel-report : they give it credit, from an easy 
credulity, because they do not know their own con- 
cernment in it, hut were they once satisfied about 
their concernment in it, they would have more doubts 
about it. This we see plainly to be the case of these 
when God awakens their conscience. While they 
sleep on in their natural security, and see not their 
need of Christ, they can easily believe, as they think, 
the truth of what the gospel reports concerning him ; 
but as soon as they are awakened, and begin to know 
how much depends upon it, then they find that doubts 
do arise. [2.] Want of doubts may flow from a " pro» 
found ignorance of the mystery of the gospel." Ig* 
norant persons have not their thoughts exercised 
about Christ, the excellency of his person, the neces- 
sity of his death, and of the virtue and efficacy of it, 
as meritorious of pardon, and satisfactory to the jus- 
tice of God ; and therefore see no difficulty in giving 
a sort of an assent to, or rather in not questioning 
the truth of the gospel. And then, [3.] As to per- 
sons confident reliance on Christ, or believing with- 
out any scruple, that they shall be saved by him, 



40 MAN'S KECOVEEY BY FAITH IN CHRIST. 

this flows from ignorance of God's holiness, and their 
own sinfulness. They think sin no great matter, 
and therefore think God may be soon reconciled to 
them. From these, and such other like causes, may 
it proceed, that ye want doubts, and that ye are so 
easily satisfied about this matter ; and from the con- 
sideration of these causes, it is apparent, that want of 
doubts as to the truth of the gospel-report, and want 
of difficulty in the believing of your own advantage 
by it, is rather a sign that ye want faith, than that ye 
have it. Further, it is plain, that where persons 
have just impressions of their own sinfulness, and of 
God's holiness ; of their own meanness, of God's 
greatness ; of the hateful nature of sin, and the 
stated aversion and irreconcileable hatred God "hears 
to it ; it will occasion difficulty in believing the truth 
of any way wherein a sinner may be admitted to the 
enjoyment of God, and consequently some difficulty 
in hazarding a reliance upon it ; considering that 
there is naturally much darkness and weakness in 
the mind of man since the fall. But, passing this 
consideration, we say, 

(2.) It is evident, that a great many, who have no 
doubts, are yet unquestionably unbelievers, because 
they live in gross ignorance, and in the habitual 
practice of known sins. In one word, ye who think 
ye have faith, because ye have no doubts, are like to 
deceive your own souls ; for I make no doubt, there 
are not a few in hell roaring out of their intolerable 
^pain, who never doubted but they had faith, and 
should be saved, till sad experience convinced them 
that they were damned. — The scripture, and the ex- 
perience of the people of God in all ages, makes it 
plain, and ineontestably evident, that they who do tru- 
ly believe, find difficulty in doing so ; and who never 
found any, have never yet seen that " thp carnal 
mind is enmity against God, and is not subject to the 
law of God, neither indeed can be." They are the 
'whole persons that need not, and will never come to 



MAN'S RECOVERY BY FAITH IN CHRIST. 441 

the physician. Where there is any thing of the car- 
nal mind remaining, there will be still found difficul- 
ty in believing ; unbelief will still be faith's neigh- 
bour ; and where is any thing of God's marvellous 
light in the soul, this unbelief, and aversion to be- 
lieving, will in more or less be discerned. 

3. Some conclude that they themselves and others 
have faith, because they are moral, and civil, and 
blameless in their external conversation. Nothing 
more common than to call a civil moral man, a good 
man, and to conclude all is right with him. This is 
a mark whereby many judge, and judge amiss, of 
their own estate, and of the estate of others : for it 
is one that will not abide the test of God's word ; if 
we weigh it in the balance ©f God's sanctuary, we 
must write Tekel upon it. We grant indeed, (1.) 
That it is very desirable to see men moral and blame- 
less in their conversation. It is a thing praise-wor- 
thy, because of its usefulness among men : and it 
were to be wished that there were more of it in the 
world ; therefore we shall say nothing to discour- 
age any from a blameless walk. (2.) We grant that 
immorality or profaneness is a sure mark of the 
want of faith. But because profane and immoral 
wretches do not believe, we must not therefore con- 
elude, that they who are not thus immoral do believe. 
For, notwithstanding of what has been said, we say, 
[1.] That a man may be blameless, sober, and civil, 
as to his external conversation, who is so far from 
faith, that he may be hatching in his mind the most 
abominable evils : pride may reign there, ambition, 
worldly-mindedness, envy, discontent, and the like. 
There are two sorts of lusts spoken of by the apostle, 
Ephs. ii. 3. ff Among whom also we all had our con- 
versation in time past, in the lusts of our flesh, ful- 
iiiling the desires of the flesh and of the mind, and 
were by nature the children of wrath, even as others.'* 
Here the apostle gives us to understand, that there 
are desires or lusts of the mind, as well as of the 

Aa2 



142 man's recovery BY FAITH IN CHRIST, 

flesh ; and that the fulfilling the desires of the mind, 
or of the flesh, proves a man a child of wrath, and 
so void of faith. The civil moral man, it may be, 
fulfils not the one, but he may be fulfilling the other 
and so perish eternally. [2,] So far is a moral civil 
walk from faith, or from being a sign of faith, that 
it has been found in many heathens, who never heard 
tell of faith, but perished in heathen darkness, quite 
ignorant of Christ, and the way of salvation by him. 
[3.] So far is it from being a sign of faith, that in 
many it has been found to be a sad hindrance to faith ; 
inasmuch as they have abused it so far as to lay 
weight upon it, as did the proud pharisee, Luke 
xviii 11. The eyes of thousands are so dazzled with 
their own blamelessness, that they can see no need 
of the righteousness of Christ : and (his is destruc- 
tive eternally to their souls. Believe it, that a mo- 
ral, civil, and blameless man in his external walk, 
may be an unbeliever, and, may be damned. A pro- 
fane man walks openly and avowedly, as it were, on 
the road to the pit : and, like Solomon's simple man, 
says to every one, that he is a fool : but a civil man 
may be going the same road ; and if a man have no 
more, he is surely in the road to eternal damnation, 
as well as the other ; he goes only, if I may so speak, 
in a cleaner path to the pit, but will as certainly 
come thither : O that we could get that fond con- 
ceit banished the world, that there is no more requi- 
red to make a man a Christian but morality. Flat- 
ter not yourselves; this is not faith : I assure you, 
you will be made to see so one day to your cost. 

4. Others have some awakenings, by some common 
touches and motions of the Spirit of God, and there- 
fore conclude that they believe, and have faith; 
especially if there ensue any thing like peace after 
them. The occasion of this mistake, is, that when 
the Lord works the work of faith with power in the 
soul, he begins his work by convincing men of sin. 
Bit it is a very perverse and dangerous consequence, 



MAN ? S RECOVERY BY FAITH IN CHRIST. 143 

to conclude from thence, that faith is where there 
are eonvictious. For, (i.) 1 lie worst of men may 
have, and have had convictions. Judas, Pilate, Si- 
mon Magus, and a great many others, had hosoms 
full of convictions; and yet, past all per ad venture, 
were unhelievers, and that of the worst sort. (2.) 
Ill men may grow worse hy convictions. Many are 
so far from being bettered by them, from being 
brought to Christ by them, that they are put further 
from him, and that several ways. 1. Some, by their 
convictions are driven from gross sins to more secret 
sins, from profaneness to morality, and hold there; 
and their last case is, in several respects* worse than 
their first ; as is plain from what has been discoursed 
above. 2. Some, by means of conviction, have the 
sins of their whole life aggravate more grievously 
than otherwise they would have been. Sins against 
light are the greatest of sins : and some continue all 
their life long under a continual vicissitude of sin and 
conviction, they hold on in sin, though they have 
from time to time dreadful throws of conviction. 
Some persons we have known this way exercised all 
their life, yea, persons of great knowledge, who have 
been so far from being: beat from their sin by con- 
victions, that they have only served to aggravate 
and enhance their guilt. 3. Some others are so far 
from being led to Christ by their convictions, that 
they make a Christ of their convictions, and conclude 
all is well with them, because they are convinced, 
and so seek no further. They think God loves them 
because his Spirit deals with them ; little minding, 
that God's Spirit strove many a year with the old 
world, and then destroyed them at last. 4. Others 
there are, who, by despising and quenching convic- 
tions, pave the way for themselves to open profane- 
ness, and a boundless liberty in sinning : for by har- 
dening themselves under convictions, they provoke 
God to give them up to the ways of their own hearts, 
because when « they know God, they do not worship 






144 MAN'S RECOVERY BY FAITH IN CHRIST. 

him as God, therefore he gives them up to vile af- 
fections," Rom. i. 21, &c. This was the unhappy 
case of many in the heathen world ; and I may say 
is the case of many in the Christian world. Like- 
wise. 5. Convictions many times terminate in dread- 
ful despair ; and so hurry men headlong to hell, in- 
stead of bringing them into the way to heaven, dri- 
ving them to the devil, when they should come to 
Christ. Thus it fared with Judas and some others. 

In fine, we intreat you do not flatter yourselves; 
convictions are no good sign of faith. I know some 
are so ignorant of God, and of this work of the Spi- 
rit of God, that they are apt to mock and deride such 
as the Lord brings to a conviction of sin, as mad, or 
at least melancholy. To such I say, if ye never 
knew conviction for sin, ye never knew conversion ; 
and unless ye be convinced of sin, and awakened, ye 
will never believe, and so shall never be saved : And 
fo laugh at conviction is a sure sign of one that never 
had faith. But, on the other hand, let none rest up- 
on convictions, either as conversion, or as a sign of 
faith : for there are abundance of convictions in hell, 
where there is not one grain weight of faith, nor to 
eternity shall be. Every bosom there is full of con- 
victions, and yet all are unbelievers ; and as many 
of them as lived under the gospel, are damned for 
unbelief. 

5. Some have knowledge of the things ofGod 9 and 
therefore conclude that they do believe : they under- 
stand the letter of the gospel, and have been instruct- 
ed by reading, converse, and the painfulness of mas- 
ters and ministers ; therefore they bless themselves 
in their own hearts, when the judgments of God are 
denounced against unbelievers ; and when they are 
bid believe, they put the exhortation by them, think- 
ing that they believe already, and that all is well 
with them. This is a dangerous mistake, and ru- 
ins many poor souis. We do indeed grant, that there 
is no faith without knowledge, and therefore have 



man's recovery BX FAITH IN CHRIST. 145 

already laid aside the ignorant as unbelievers : but we 
are far from allowing that knowledge is a sure sign 
of faith. For, (1.) A great deal more of the know- 
ledge of the gospel than even many true beiievers 
have, may be obtained without any special aid or as- 
sistance of the Spirit of God ; but faith is not to be 
obtained without the special operation of the Spirit. 
Hence it is called, " the faith of the operation of 
God, and the work of faith, that is wrought by the 
exceeding greatness of God's power," Col. ii. 12. 
2 Thess. i. 11. Eph. i. 19. (2,) One may have much 
knowledge, and yet live in open profaneness, and the 
continued practice of known sins ; which is utterly 
inconsistent with the least spark of saving grace. 
(3.) An unbeliever may have such a measure of the 
knowledge of Christ, and of the way of salvation by 
him, as to be able to instruct others in the knowledge 
of him : Judas had this, and yet wanted faith. Nay, 
(4.) One may not only be capable of teaehing others, 
•but may even excel others, and be eminent for such 
gifts as are of use for the edification of the church, 
and yet be void of saving faith ; no doubt Judas was 
beyond many others : being a disciple of the highest 
form, he had gifts in a suitable measure, but no grace. 
But what need I say more upon this head ? the devil, 
no doubt, has more knowledge of, and insight into 
the mystery of the gospel, as to the letter, than per- 
haps any man on earth ; and yet has a heart full of 
malice, spite and irreconcilable enmity to it. Men, 
after the same manner, may have their head full of 
notions of truth, and be perfectly void of saving 
grace: like the toad, which has a precious stone in 
its head, and yet has its body full of poison. 

6. Every sort of concern about salvation is not a 
sufficient evidence of faith. Some have some con- 
cern, and are some way thoughtful about salvation, 
and about freedom from wrath, and yet are strangers 
to, and never come the length of the precious faith 
of God's elect. O what a length went the young 



146 MAN'S RECOVERY BY FAITH IN CHRIST. 

man in the gospel, in his concern about salvation ! 
we may see the history, Matth. xix. 6. &e. and Mark 
x. 17. Now, I shall take notice of several evidences 
of some concern about salvation in his conduct, to 
let you see that all eoncern about salvation will not 
prove you real believers. (1.) He was sensible that 
it was not any enjoyment of a present life that could 
make him happy. Though he was a young man, as 
Mark tells us, a young man that had the advantage 
of a fair estate, and a ruler, as Luke tells us ; yet 
he had something more in view than the present tern* 
poral life : it was eternal life he would have. (2.) 
Such was his sense of the worth of eternal life, and 
of his need of it, notwithstanding his youth, health, 
honour and wealth, that he bad strong desires after 
eternal life. This the whole series of the history 
makes evident. (3.) His desires were not mere 
sluggish wishes : they put him upon a eoncern about 
the means whereby this life was to be obtained. This 
was the question he came to our Lord about : « Good 
Master, 95 says he, ** what good thing shall I do that 
I may inherit eternal life V* (4.) As far as he knew 
he had practised. The poor man knew no more but 
the commands, and that they ought to be kept ; and 
those he had kept, and that universally, without any 
exception of any of them, and that with diligence 
and continuance: " All these have I kept, and that 
from my youth." There is universality, diligence, 
and continuance. (5.) He had a sense of his own 
ignorance : he was jealous of the shortness of his 
knowledge, and that he yet lacked something. (6.) 
This sense did lead him to seek after, and desire in- 
struction ; and he came to the right hand, Christ. 
(7.) When became, every thing in his carriage dis- 
covered his great concern: First, He come running, 
he was afraid of being in a mistake, he was desi- 
rous to be informed; and these two together made 
him run. Secondly, He took all feasible methods to 
obtain his desire at Christ's hand; he gave him an 



61 



MAN S RECOVERY BY FAITH IN CHRIST. li<7 

epithet importing much respect to him, as able and 
willing. " Good Master," says he. (Master) points 
at his ability, and (good) at his willingness : and 
moreover, Mark tells us, that he kneeled to him. 
(8.) Such was his concern for salvation, that lie re- 
solved to scruple nothing that was enjoined him. He 
knew of no reserve in his own heart. The words 
say plainly, to any one that considers the import of 
them, that the man had a resolution to do any thing 
that was enjoined him. He knew not that there was 
any thing he would not do. « What shall I do V 9 
says he. He was resolved to decline nothing that 
he could be desired to do, in order to obtain eternal 
life. Now, thus far he did go in concern for salva- 
tion, and yet he fell short of it ; as far as his con- 
cern brought him, it led him not to faith ; he fell 
short of that. Now, ye who think that ye believe, 
because ye have some concern about your souls and 
eternal life, do ye come this man's length ? 1 fear 
few of you can say, ye do : and yet ye must and will 
advance farther, if ye have faith, and be saved ; for 
this man and Christ parted, and we never hear of 
their meeting again. 

7. Some joy in hearing the word, some affection to 
and delight in the gospel-repori concerning Christ, -arc 
not sufficient marks of faith. Many people, espe- 
cially of the younger sort, are ready to mistake this 
for faith, or a sure sign of faith ; therefore, to un- 
deceive them, we shall shew, 1. Whence it is that 
people take it for faith, or an evidence of it at least, 
2. Whence this may arise that may occasion this 
flash of tenderness, where there is no faith. 3. That 
it is indeed no sign of faith. 

As to the first, it is no great wonder it should be 
mistakenfor faith, or an evidence of it, if we consi- 
der, (1.) The state of the person in whom faith is 
wrought, and the state of the soul in which such flash- 
es of affection and tenderness are ordinarily wrought. 
When the Lord works faith, he works conviction to 



148 MAN'S RECOVERY BY FAITH IN CHRIST. 

clear the way ; so, usually these flashes follow some 
£1 and awakenings. (2.) Asfa.this w -rough, 
and comes by hearing of the word, and by the .Spurt 
«f Cod's concurring with his power; so these flasn- 
° e a^eoccaslcdbfthe word, and by the operation 
of The Spirit, though hut a common operation, giving 
«ome superficial talte and relish of the sweetness of 
heavenW things. (S.) As faith, when wrought in 
the soul! glu el it, as it were, to the ordinances ; so 
the usual Iffeet of these tastes is, a great and strong 
desire after the ordinances, which makes them mul- 
tinlv duties, and delight in approaching to God. (* ) 
is faith makes the soul seek beyond the bare per- 
formance of duties, for communion with Christ in 
5he ordinances ; so persons who have such flashes, 
Say finTan unsatisnedness with the ordinances, 
when they find not that same relish as formerly. 
W one that considers duly these things, will think 
it no wonder to find that there are mistakes in this 

m tm,l We shall a little inquire into the rise of ttese 
dnthM of concern, delight, and tenderness, which 
fook To like Tthat oy wideh believers find upon the* 
helievine. And if we observe, we shall find some 
one op other of the following particulars, or at least 
Concurrence of more of them, to have an influence 
nrmn those persons, to the production of these ei- 
SS. (10 Novelty. The things of the gospel are 
new many times to people ; and new things, especial- 
ly wheu of such a nature that they threaten us no 
hu^lmt, o the contrary, eminently promote our 
advantaeL will very readily work upon oup affec- 
?fons S ^i some delight, which longer custom 
S^inna^ce doth aLe. W™*£fl* 
wimethine in a person's circumstances, which tailing 
ia whh the proposal of the sweet offers of the gospel, 
naTreimv'ocLsion those flashes of (^» 
are now discoursing of : as for instance, a person nn- 
ler distress of mind will desire freedom , f rom it a d 
if, upon such an occasion, the mind be entertained 



MAN'S RECOVERY BY FAITH IN CHRIST. 149 

with the joys, of heaven, the love, mercy, and grace 
of God in Christ to sinners ; if the mind hereby find 
a diversion from its trouble, this may occasion great 
delight. The like instance we may have, when per- 
sons fall out with the world upon some signal disap- 
pointment. (3.) This may be considerably aug- 
mented by the strength of the passions in youth. 
(4.) A variety of gifts in preachers may occasion 
this. (5.) Something taking and peculiar in some 
men's way of preaching occasions this. Some have 
fluency of language, plenty of matter, warmness of 
affection ; when these meet together, such affections 
will readily be moved. (6.) A surprise may have a 
great influence this way. These we may possibly 
afterwards have occasion to discourse more fully of: 
now we but name thein^ and proceed, 

Sdly, To show that these are no sure signs of 
faith. And, for clearing this, we say, (1.) We have 
let you see how such affections may be excited, with- 
out any special operation of the Spirit of God ; which 
faith can never be. (2.) The scriptures give us an 
account of such persons who had the Hashes we speak 
©f. Our Lord, speaking to the Jews of John the Bap- 
tist, says, " He was a burning and a shining light, 
and ye were willing to rejoice in his light for a sea- 
son," John v. 35. And these hearers of the word, 
that are resembled to the stony ground, received the 
word with joy, and yet proved naught in a day of 
trial. (3.) Our own observation may furnish us 
with instances, more than enough, of persons who 
have had great flashes of joy, which have terminated 
in nothing, or worse than nothing. But leaving this, 
we say, 

8. The multiplication of religions duties is no suf- 
ficient mark of faith. Some do apprehend, if they 
be punctual in their attendance upon the duties of 
religion, that this is proof enough that they do be- 
lieve. But how far this is from truth, is easy enough 
to be discerned, by any that duly considers what 

Bb 



150 MAN'S RECOVERY BY FAITH I3ST CHRIST. 

great proficiency some have made this way, who yet 
have remained utterly unacquainted with God, and 
strangers to the faith of God's elect. If ye have no 
other proof of your faith than this, that ye are punc- 
tual in your attendance upon the duties of religon, 
what do, or have ye, more than they with whom the 
prophet Isaiah had to do ? A people they were who 
did abound in all these performances, and yet were 
naught. Look at them in that representation the 
prophet gives of them, Isa. lviii. 1. We shall find 
they had more to say upon this score than, I believe, 
most of you can pretend unto. " They seek me dai- 
ly/' says God, « and delight to know my ways, as a 
nation that did righteousness, and forsook not the or- 
dinance of their God: they ask of me the ordinance 
of justice ; they take delight in approaching to God" 
One would think, here are surely a set of excellent 
persons, believers no doubt : but, notwithstanding all 
this, God rejects all their duties, and themselves also, 
with the greatest detestation and abhorrence, as we 
find the prophet telling them, both in this and in the 
first chapter of his prophecies. We may here ob- 
serve, that they went a great way in the performance 
©f duty for, (1.) We find that they seek God. They 
do not live, as many othes did, in a careless neglect 
of him, whereby there is an incontestable evidence 
given of an utter and entire want of faith. (2.) They 
seek him in the ordinances of his own appointment; 
as this prophet hints here, and gives a more full ac- 
count in the first chapter of his prophecy. They did 
not invent to themselves new and uncouth ways of 
serving and seeking God, such as their own extrava- 
gant fancies might suggest to them ; but they ad- 
hered to the ordinances of their God, his appoint- 
ments. (3.) Their attendance was not a piece of 
force and violence put upon them : they took delight 
in duty, and in approaching to God. (4) They were 
frequent and close in their applications to duty ; they 
sought God daily. (5.) They are desirous of fur- 



man's recovery by TAITH IN CHRIST, 151 

ther information as to their duty ; they did ask of 
God the ordinance of justice. (6.) They did not 
only go on in the performance of the ordinary duties 
of religion, but they did likewise multiply the more 
extraordinary ; such as the fasting spoken of in the 
ensuing verses. Thus far did they go ; but, notwith- 
standing all this, they were void of faith. Thus far 
may ye go, and yet be utter strangers to the faith 
of God's elect. Indeed, such as are habitual neg- 
lecters of duties, cannot reasonably pretend to any 
interest or concern in this faith of God's elect : yet 
neither can such as multiply them say, on this ac* 
count, that they have faith ; since it is plain, in the 
instance just now mentioned, that this may be to a 
high degree, while faith is wanting. And no doubt 
Paul, before his conversion, was short of none in per- 
formances of this sort. Nay, further we add, 

9. Every change upon the man, even to the better, 
is no sure proof of faith. For great alterations, as 
to people's sentiments, or to their inclination and 
conversation, may be wrought, where there is no 
gracious change upon the heart, but it continues as 
before. Some, when they find themselves altered 
to the better, from what once they were, do present- 
ly begin to think, that now they have faith, and that 
all shall be well with them. But there is a vast 
mistake here, a most dangerous, ruining, and soul 
destroying error. Indeed, we must own, that where 
there is no change, there can be no faith ; for faith 
is the gift of God, the work of the Spirit of Christ, 
and is not born with men, but wrought in them ; and 
when it comes, it comes not alene ; it is one of the 
most essential parts of the new man, or new crea- 
ture. That here we may undeceive any of you who 
lay weight upon that which may fail you, if trusted 
to, we shall insist a little in shewing you what chan- 
ges there may he on a man, who yet continues a 
stranger to the precious faith of God's elect. How 
these changes are to be distinguished from the other, 



152 man's recovery by FAITH IN CHRIST. 

which persons really regenerate do undergo, we may 
afterwards have occasion to discourse, when we come 
to give the marks of faith that will abide the trial. 
We say, then, that some change wrought upon you 
to the better, is not proof enough that ye have faitli ; 
since there may be a great change wrought upon per- 
sons who never did believe, and that upon the whole 
man. For, 

(1.) There may be a great change wrought upon 
the mind or understanding of a man. Man is na- 
turally blind, and knows not his way. Sin has put 
out the eye of the soul ; and hence men are said to 
be in darkness, or to be darkness itself in the ab- 
stract, before the Lord begin to deal with them ; and 
when the Lord begins to work upon them, then he 
enlightens their minds, translating them from dark- 
ness to his light. But one who never was savingly 
illuminated, nor, it may be, ever shall, may yet un- 
dergo a great change in the understanding. I tell 
you a threefold change upon the mind that one may 
undergo who never was savingly enlightened. [1.] 
Such an one may, by mere diligence and application, 
without any supernatural assistance, attain a great 
deal of knowledge of the truths of God, and of the 
things of religion, that he had not before. There 
are few, if any of you, so very dull, but could attain 
to a great measure of knowledge, would ye apply 
yourselves to reading, study, and meditation ; ye 
might get your minds fraught with much head know- 
ledge of religion ; and some by this means do attain 
a great measure of knowledge, which makes a great 
change upon their minds ; the mind that formerly 
was full of the blackness of darkness and gross ig- 
norance, is now furnished with a stock of knowledge. 
But all this may be without any faith, or without 
any supernatural work of God upon the soul ; yea, 
it may be in one utterly void of any regard to God. 
[2.] There may further be a change to something 
yet higher j the mind may have a beam or ray of 



man's recovery BY FAITH IN CHRIST. 152 

supernatural light darted into it, whereby it may 
not only understand these truths, as it doth other 
truths, hut may further come to see some peeuliar 
beauty and usefulness in them. That one that is 
void of the saving faith of God's elect may reach 
this illumination, the aposlle asserts plainly, while 
he makes it one of the attainments of them who may 
fall irrecoverably away, Heb. vi. 4. Nay, [3.] This 
light may be increased to such a degree, as to put 
them in a capacity to unfold the truths of the gospel 
to others. Thus there may be a great change wrought 
upon the mind or understanding, a change from gross 
ignorance to some acquired knowledge ; from this 
acquired knowledge to some degree of spiritual il- 
lumination, and from that to a high degree of spirit- 
ual light, such as Judas and Balaam had, whereby 
they were capacitated to know and understand the 
things of God, in a degree so eminent, as to be able 
to instruct others. All this change may one that is 
an unbeliever undergo, and yet continue so still, and 
perish eternally in unbelief. 

(2. There may be a great change upon the consci- 
ence, and yet the soul may be void of faith. There 
may be a change from deep security to awakenings 
and convictions, and from such troubles again to a 
sort of peace, calmness, and serenity of conscience. 
Thus many times it is with temporary believers. If 
the thunderings of the law make sinners begin to 
shake and bestir themselves, then the joys of heaven, 
presented to the soul's view in the light of a beam of 
supernatural common illumination, will immediately 
calm, compose, and settle all again. 

(3.) There may be a great change wrought on the 
affections, where there is no faith. One may have 
flashes of joy and grief about spiritual objects. Nay 
more, there may be something like an abiding change 
wrought on the affections ; the delight in spiritual 
duties, the sorrow for sin, fear of wrath, that is at- 
tained, may be kept up in the soul for a long time. 

Bb2 



15& man's recovery BY FAITH IN CHRIST, 

But of this we have spoken sufficiently already | 
wherefore we proceed to, 

(4.) A change that may be, where there is no 
faith, and that is upon the will. See what a will the 
Israelites had, Deut. v. 27. The will may be wrought 
so far upon, as to arrive at many faint inclinations, 
wishings, and wouldings, after grace. The man that 
is awakened in some measure, hears so much of the 
excellency of grace, and of the beauty of holiness, 
which he is convinced in his judgment is true, that 
it may induce and draw the will to some wishes, and 
even to some resolutions of seeking after it. In line 
there may be, 

(5.) Great changes upon the conversation where 
there is no faith. The openly profane man may be 
changed into a civil, moral, and blameless man; the 
eivil man, by some common work of God's Spirit, 
may be turned into a professor, who may multiply 
religious duties, and pretend as high as any. Where 
persons live under a faithful ministry, and under the 
influence of lively ordinances, they may find it al- 
most impossible, through the power of conviction, to 
continue in open profaneness, or, it may be, to rest 
upon mere civility. These minds may be so filled 
with light, that conscience will not suffer them to 
rest short at least of a form of godliness ; and there- 
fore many upon such occasions go this length, and 
step no further. As some do escape the pollutions 
of the world through lust, who are yet again entan- 
gled therein, and overcome, 2 Pet. ii. 2. ; so some, 
who have been entangled for a considerable time, 
are afterwards pulled, as it were, out of the snare 
again, and reach a blameless walk before the world; 
and, it may be, make a fair profession of religion, 
and yet are unacquainted with faith. Paul, before 
his conversion, was blameless concerning the right- 
eousness that is of the law : ?>nd why may not one, 
who has for a while been profane, reform, and go as 
great a length that way as Paul did? There is no 
doubt he may. 



man's recovery BY FAITH IN CHRIST. 155 

10. In the last place, we say, that ye may have 
some sort of faith, and yet want the saving faith of 
God's elect. Every one that believes has not that 
faith which we have been discoursing of. There are 
three sorts of faith which ye may have, and yet be 
eternally ruined, getting your portion with hypocrites 
and unbelievers. 

(1.) There is a sort of faith that we may call a 
cradle faith. It is of an age, if I may so speak, with 
the person who has it. Some of you, though ye say 
ye believe, ye cannot tell how ye came to believe ; 
only as long as ye can mind any thing, ye remember 
ye still did so; from the time ye could distinguish 
betwixt good and evil, ye did always believe ; ye 
brought it from the cradle with you. This is the 
common faith that most part have, and they go no 
further. And if we could but once get men and 
women persuaded that this faith will not save them, 
we would, we think, have gained much upon them. 
Believe it, my friends, this faith never saved one, 
and to eternity never will save any ; but many one it 
has ruined. I have a four-fold exception to lay against 
this faith. [1.] It is a plant not of God's planting. 
The faith of God's elect is a plant that is planted by 
the hand of God ; hence it is called, " the faith of 
the operation of God," and " the gift of God :" but 
this faith, that is so rife among you, is a weed that 
grows up of its own accord, without any sort of 
pains. They who have it, are not debtors to God 
for it, since it sprung up with them, and God had no 
hand in its production. [2.] It is in a bad soil that 
it grows, in a corrupt unrenewed nature. Ye who 
say, ye do believe, dare ye say. as in the sight of God, 
that ever your hearts were changed and renewed ? 
I am sure many of you dare not say it ; or, if ye do, 
conscience will tell you to your face, that you lie ; 
yet, nowithstanding this, you will maintain that ye 
believe, and so think yourselves sure of salvation. I 
beseech you, by all the love you bear to your own 



156 man's recovery BY TAITH IN CHRIST* 

souls, do not hazard them upon this faith ; for, as 
sure as God lives, it will deceive you. There never 
grew a tree in nature's garden, in a soil so bad as 
that of an unrenewed nature, that ever was capable 
of bearing so choice a fruit as salvation is. All that 
grows there is sin, and the fruit of that is death. 
" The wages of sin is death-," Rom. iii. 23. ; and if 
ye expect any other, ye wii! meet with a disappoint- 
ment that will not be easy to be borne. [3] This 
faith of yours is not kept alive by influences from 
heaven, as is the faith of God's elect. As the pre- 
cious faith of God's elect is at first planted in the soul 
by the blessed hand of him who is the Author of faith 
to all them that believe ; so it receives all its increases 
from him. He nourishes it by influences from above ; 
it derives all its growth from him. The gentle 
breezes of the Spirit, the north and south winds, 
breathing in the ordinances, quicken all the graces of 
the Spirit, and cause them to send forth a savoury 
and fragant smell. FaMi holds its life, its all of 
Christ. But this faith of yours quite overlooks the 
Mediator ; it sees no need of him ; it leads not to 
him. That which it lays hold upon, is some wrong 
notion of God, as if he were altogether such an one 
as yourselves, a God that has as light thoughts of 
sin as ye have, and can with as much ease pass it by 
without any resentment, as ye can commit it. God 
doth indeed take pleasure in them that hope in his 
mercy ; but it is in his mercy as discovered in the 
gospel method of salvation ; and any faith that hath 
no respect to this will be rejected of God. The faith 
of God's elect fetches every thing from Christ, as the 
way and the treasure ; and it comes all to him as the 
end. This faith of yours, when ye have need of par- 
don, carries you straightway to God's mercy, with- 
out ever owning Christ, but the faith of God's elect 
leads the believer to Christ, as to him whom mercy 
has exalted, to be the Prince and the Saviour, to 
give repentance and remission of sins. Thus faith* 



MAS'S RECOVERY BY FAITH IN CHRIST. 157 

saving faith, comes to Christ for all, while that com- 
mon faith that ye rest upon quite neglects him. [4.] 
As is the tree, so is the fruit. This faith of yours, 
as it is not of God's planting, but a weed sprung out 
of corrupt nature's soil, and is kept alive by igno- 
rance of God's holiness and justice, and the exceed- 
ing sinfulness of sin ; so its fruit is answerable to 
the root. We see not the fruits of holiness grow up- 
on it; but, on the contrary, formality, a neglect of 
God, indifferency about salvation, and all the con- 
cerns of religion. And whether ye will believe it or 
not, when these fruits continue a while, they will ri- 
pen into damnation. This faith will not save you, 
ami therefore trust not to it. 

(2.) Ye may have a faith, which I may call a ra- 
tional faith, for destruction's sake. This is a step 
beyond the former. That common faith is merely 
the fruit of custom and education ; but this goes a 
degree farther. Some men of refined spirits are not 
accustomed to take truth upon trust from others, but 
to search into it themselves, that they may give their 
assent to it upon solid and rational grounds. And 
such persons are apt to think it irrational to a high 
degree, to use less caution in inquiring into the 
grounds whereon they do believe that religion they 
are to hazard their souls upon : and certainly thus 
far are they in the right. Well, then, that they 
may be satisfied in this matter, they inquire what 
reason they have to believe that these persons did 
indeed write the scripture, who are given out to he 
the penmen of it ; and whether, if they be found to 
be the penmen of it, they be persons worthy to be 
credited. Upon search, they find both to be con- 
firmed, by the greatest historical evidence possible : 
and thus they are brought to give a general assent, 
and take up a firm persuasion of the truth of the 
scripture in general, and particularly of the truths 
concerning Jesus Christ ; and h^re they rest, and take 
this for saving faith. And this sort of faith is com- 



158 man's recovery by FAITH IN CHRIST. 

uion enough among the more learned sort, as the 
other is among the more ignorant. Many a learned 
man has gone to hell with this faith, which is suffi- 
cient indeed to put an accent upon their misery, and 
to vindicate the justice of God in their eternal de- 
struction ; but is no way useful to them for salvation. 
The nature, uses, and defects of this faith, I shall not 
insist on : because few of you are much concerned in 
it, it being not ordinarily to be found among any, 
save those who have more leisure and occasion for 
reading than most of you have. 

(3.) Ye may yet go a step further, and reach that 
faith, which by practical divines is called a tempo- 
rary faith ; such as was that which the hearers com- 
pared to the stoney ground had, of whom our Lord 
speaks in the parable of the sower, Matth. xiii. 29. 
And this steps further than that faith which we last 
mentioned, in two things. First, In its rise. The 
former sort of faith is the fruit merely of the exer- 
cise of the rational faculties ; but this is produced by 
an operation of the Spirit of God. The power of 
the Spirit going along with the dispensation of the 
word, doth by a common operation produce this ef- 
fect in the soul. Secondly, The former faith has a 
respect principally, if not only, to the truth of the 
gospel ; whereas this has likewise a respect to the 
beauty, sweetness, and goodness of the things them- 
selves ; and hence we are told, that they received the 
word with joy. They saw a beauty, sweetness, and 
usefulness in the things discovered, as well as truth 
in the discovery ; and both, by a beam of superna- 
tural light, let in upon the soul by a common opera- 
tion of the Spirit of God. But although this faith 
goes thus far ; yet in two things it falls short of the 
faith of God's elect. First, It has no abiding root ; 
it is only a transient work upon the soul, without 
the communication of any inward and abiding princi- 
ple ; the heart is not changed ; only there is a tran- 
sient eifect wrought upon the rational powers of the 



. 



MAN'S RECOVERY BY FAITH IN CHRIST. 159 

soul. Secondly, It never carries (he soul the length 
of a full closure with the gospel-method of salvation* 
whatever apprehension of the excellency thereof may 
be in it ; yet there is never such a view got of all the 
parts of that contrivance, as is sufficient to determine 
the heart to an approbation of it. 

Several other sorts of faith might likewise be 
named, which persons may have, and yet fall short 
of that which is saving : but I shall pass them, be- 
cause there is not so great danger that they be mis- 
taken, and put in the room of the faith we now in- 
quire after. 

Thus far have we gone in a discovery of the sandy 
foundations whereon many of you do build your hopes 
of heaven, and we fear that yet many of you will 
hold on in the old course, holding fast deceit, and 
building upon the sand. If ye do so, then we assure 
you, in the name of God, the foundation will fail you ; 
and the higher your expectations are raised, the 
more confounding will your disappointment be. Since 
the hazard has been laid before you, God is free, we 
are free of your blood ; and therefore your destruc- 
tion is entirely of yourselves ; and this will be no 
mean aggravation of your misery. 

We shall now proceed to lay before you, 

Thirdly, The true marks of the faith of God's 
elect, whereby we may know and be sure that ye do 
believe, and that, believing, ye shall be saved ; which 
was the last thing we proposed in our entry upon 
this use of the doctrine. 

But before we come to the marks themselves, wc 
shall lay before you a few things. And, 

1. We take it for granted, that there are marks 
whereby faith may be known. A very considerable 
part of the scripture is said to be written on this very 
design, to assist persons in making a judgement of 
their own state, whether they do believe or not, 1 
John v. 13. **. These things have I written unto you, 
that believe on the name of the Son of God, that ye 



160 MAff'S RECOVEKY BY FAITH IN CHRIST, 

may (know) that ye have eternal life, and that ye 
may believe on the name of the Son of God.' 5 

2. That we may make so clear a judgment of our 
case by these marks, as to reach joy in faith's appre- 
hension of our own interest in Christ and salvation, 
there is requisite a special influence of the Spirit of 
God. God keeps comfort in his own hand, and he is 
most sovereign and absolute in the dispensing of it. 
Yet, 

3. We may say, there are such marks as may, 
through an ordinary influence of the Spirit, keep the 
soul up in such a comfortable persuasion of its be- 
lieving, of the reality of its faith, as will at least 
keep from disquieting and sinking discouragements, 
and engage it to a cheerful attendance to all com- 
manded duties, as not being despondent of a blessed 
issue of what concerns it. 

4. There are some marks which have a respect to 
the reality and others which do respect the degree of 
faith. We design only to insist upon such as have a 
respect to the reality of it $ and shall not spend time 
in offering marks whereby we may know where faith 
is in its highest degree : for when it comes to that, 
it will evidence itself to the soul by these blessed 
concomitants of it, "peace of conscience, and joy in 
the Holy Ghost." Our business now leading the 
other way, we shall inquire into those evidences of 
faith which are to be found for ordinary in all them 
that do really believe, that is when not under the im- 
mediate influence of some temptation. There are, 
moreover, some marks that are steadable upon all 
occasions, in a storm, as well as in fair weather ; 
they are of use to the soul in all its greatest straits 
and perplexities ; there are others which are not dis- 
cernible in storms. We shall only insist upon the 
former, and shall not spend your time in handling 
many, because one solid mark may be of more real 
and solid use than many. 

The way being thus far cleared, I shall now pro- 



MAxV's RECOVERY BY FAITH IH CHRIST. 161 

eeed to lay before you some of these evidences of 
faith, these marks whereby ye may safely conclude 
that ye do believe. And, 

1st, We say one may know and be sure that he 
doth believe, and that even in the midst of all temp- 
tations that may befal him, by his heart 3 s choosing, 
embracing, and approving God's way of saving sin- 
ners by the mediation of Jesus Christ, and relying 
thereon, with a renunciation of all other pretended 
ivays. This mark indeed is not distinct from faith; 
for it is one of the principal actings of saving faith, 
jet it is such an one as is discernible by all that will 
reflect upon themselves, and that even under great 
storms and violent temptations. Now, that ye may 
understand this mark distinctly, we shall, 1. Give 
some short account of the gospel- contrivance for the 
salvation of sinners. 2. We shall shew, Wherein it 
is that this approbation of the gospel-method of sal- 
vation consists. 3. We shall shew, how faith doth 
approve of it. And lastly, How it doth discover, 
even under the greatest temptations, that it indeed 
doth approve of this method, to an utter rejection of 
all others. 

1. As for the gospel-contrivance which faith ap- 
proves of, ye may take some account of it in the fol- 
lowing remarks. 

(1.) It leans upon a twofold supposition in refer- 
ence to man's estate. The one is that which we find 
our Lord asserting of the church of Laodicea, Rev. 
iii. 17. And it is equally true of all naturally. All 
men, by nature, " are wretched, and miserable, and 
poor, and blind, and naked." Poor straying apos- 
tate man has his eyes put out, and knows not how to 
take one step towards happiness ; he is as blind as a 
stone. Nor has he any thing to screen himself from 
the wrath of a sin-revenging God : sin has made him 
naked : he has now no garment to clothe him, to 
keep the shame of his nakedness from being seen. 
He is a perfect bankrupt, and cannot go to the charge 

Cc 



±62 MAN'S EECOVEKi BY FAITH IN CHRIST. 

of one good thought. Ransack his heart, look never 
so narrowly into it, ye shall not there find so much 
goodness left by sin, as to furnish out one really good 
and acceptable thought. Upon all these accounts, 
he is miserable and wretched with a witness. Again, 
this contrivance lays down as a foundation this grand 
supposition, that man can do nothing for the supply 
of his own wants. 

(2.) The gospel is a discovery of a blessed contri- 
vance that God has laid down for the salvation of 
sinners, for providing them a blessed supply of all 
these defects. There was from eternity a happy 
contrivance framed, for providing sinful man with a 
garment, a robe of righteousness, that the shame of 
his nakedness may not appear; and for preparing 
eye salve to him, to cure his natural folly and blind- 
ness ; and riches to him, that he may have a suffi- 
cient stock to live upon in time and for eternity, even 
riches of grace and riches of glory, the unsearcha- 
ble riches of Christ. For, 

(3.) This blessed project provides all this supply 
for poor sinful man. in Jesus Christ, the Mediator 
of the covenant : " All the treasures of wisdom and 
of knowledge are hid in him ; for it pleased the Fa- 
ther, that in him should all fulness dwell, 55 Col. i. 19. 
and ii. 3. And that upon this blessed design, that 
all his people might come to him as the great repos- 
itory of wisdom, and thence derive such supplies as 
they find occasion for. He is able to furnish them 
with riches of grace here, and riches of glory here- 
after ; for with him " are durable riches and right- 
eousness," Prov. viii. 18. And hence it is that we 
find him pressing the Laodicean church to come to 
him, that she might have " gold tried in the fire, 
that she might be rich ; and white raiment that she 
might be clothed, that the shame of her nakedness 
might not appear ; and eye-salve, that she might 
see, 55 Rev. iii. 18. 

(4.) There is in this contrivance a way laid down, 



MAN'S RECOVERY BY FAITH IN CHRIST. 163 

for putting the persons whom God designs to save 
in the actual possession of that blessed provision 
that is made for them in a Mediator; and sueh a way 
as is exactly adapted to the wise and holy ends God 
proposes to himself in the whole project. 

(5.) The great design God aims at, both in mak- 
ing this provision for the supply of the wants of elect 
sinners, and in putting them in the possession of it, 
is, on the one hand, to advance glorious grace ; and, 
on the other, to lay man low. This is expressly as- 
serted to be the design of God in carrying on this 
project and contrivance, 1 Cor. i. 29. 30. 31. Christ 
Jesus " is made of God to us wisdom, righteousness, 
sanctiiication, and redemption ; that no flesh might 
glory in his sight, but that he that glorieth may glory 
in the Lord." Man has wisdom, but there is no access 
for him to glory in it, since God has provided ant! 
treasured it up for him in Christ Jesus ; and not on- 
ly so, but actually put him in possession of it ; for 
he is made of God wisdom to him. Man, by this 
means, is clothed in a stately robe of righteousness ; 
but he has nothing to glory of, since, I may say, God 
not only prepares the robe, but puts it on. Christ 
Jesus being made of God righteousness to man, he is 
made holy, and so made meet to be a sharer of the 
inheritance of the saints in light ; but what has he 
to boast of, since it is entirely owing to the Lord 
Jesus Christ that he is so? This is that great con- 
trivance which faith approves of. 

2. As for the nature of this approbation whicli 
faith gives of it, whereby it evidences its own truth 
and reality, we may take it up in four things. 

(1.) Some knowledge of it. Approbation ever im- 
plies knowledge : there is no approving of that which 
we know not. And before we do approve this bles- 
sed contrivance, we must see it in a supernatural 
light : none ever will approve of it, who see it only 
with a carnal eye ; for to such it is foolish and 
weak. To save sinners by a crucified Saviour, in 



164 MAN'S RECOVERY BY FAITH IN CHK1ST. 

such a way as to ascribe all the glory of it to the 
grace, mercy, and love of God, without allowing 
ikvm to divide the spoils with God, " is foolishness to 
the Greeks, and a stumbling block to the Jews," 1 
Cor, i. 23. ; and it ever will be so, unless to those in- 
to whose minds and hearts God has «{ shined, to give 
the light of the knowledge of the glory of God in 
the face of Jesus Christ." 

(3.) It takes in the heart's satisfaction with God's 
ends and designs in this blessed device. What these 
are, ye may understand from what we did just now 
discourse to you. They are easily reducible to these 
three. First 9 he' aims at the salvation of his own 
elect. Secondly, He designs to save them in such a 
way, as that they shall have no share in the glory of 
their salvation. Thirdly, He designs to have all the 
glory of it to his own blessed name. Now, when 
one approves the gospel-contrivance for the salva- 
tion of sinners, then his heart is satisfied with all 
these designs. The first of them would relish well 
enough even with a carnal heart ; it is natural to 
every one to desire salvation : but the other two will 
never go down with any who is not, by a day of God's 
power, made willing. Nothing but omnipotent grace 
can make man content to stoop so low, that the Lord 
alone may be exalted. 

(3.) This approbation takes in the heart's satis- 
faction with the means God has made choice of for 
compassing these blessed designs. The misd sees 
them in God's light, and the heart rests in them as 
proper and sufficient, such as became the wisdom of 
God to appoint and make use of, in order to the at- 
tainment of these ends ; and hereon, 

(4.) There ensues the heart's cleaving to this con- 
trivance, even to the whole of it, with universal sa- 
tisfaction, being fully content with it in all its parts, 
and preferring it to all other ways ; nay, not only so, 
but counting them loss and dung, so it may have an 
interest in this^ way and method of God's contriving. 



MAN'S RECOVERY BY FAITH Iff CHRIST. 165 

This is that acting of saving faith that gives a sure 
title to Christ and all his purchase. He that thus 
approves of this blessed device, in so doing putteth to 
his seal that God is true in the record he hath borne; 
and this is the record tha t God hath borne, that he 
hath provided life, and that " this life is in his Son," 
1 John v, 10. When once a sinner is brought this 
length, then God reaches all his design, g^ts all that 
glory he is seeking: and therefore no more can be 
required in order to the sinner's obtaining the advan- 
tage of that eontrivance. It were easy to make it 
appear* that all the descriptions of saving faith that 
we find in the scriptures terminate here. I proceed 
now, 

3. To inquire particularly, how faith doth approve 
of this contrivance ; or, what is in it that it doth ap- 
prove. And in answer to this, we sav faith approves 
of it, 

(1.) As away/idl of infinite wisdom. The mani- 
fold wisdom of God shines with such a dazzling lus- 
tre in the eye of faith, that it fills the soul with ad- 
miration at the depth of wisdom that doth appear in 
this blessed contrivance, which reconciles the seem- 
ingly irreconcileable interests of justice and mercy in 
God, the one whereof seems to rest satisfied with no- 
thing short of the sinner's death, and the other de- 
mands his life : moreover, it admires this contri- 
vance, because it reconciles these two seemingly irre- 
concileable desires, viz. that of the glory of God, 
and our own salvation. Both these we should ever 
have, and both these every one that is savingly en- 
lightened will have : But how they could have been 
together, in the same soul, the wit of men or angels 
could never have contrived. For the glory of God's 
faithfulness in his threatenings, of his authority, pu- 
rity, and wisdom in his law, seem to rest satisfied 
with nothing short of the sinner's destruction ; there- 
fore, in desiring the g'ory of God, he must have at 
#nce desired his own damnation , and consequently* 

Cc3 



166 man's BECOVERY BY YAITH IN CHRIST. 

in desiring his own salvation, he must have desired 
God's dishonour. But now this blessed contrivance 
lets us see how these two may be, not only reconcil- 
ed, but made inseparable one from the other. Fur- 
ther, as faith approves of, and admires the wisdom 
of God in the contrivance, so, 

(2.) Faith approves of this as a w&yfulloflove and 
goodness; and consequently, as that which highly 
suits the nature of God, who represents himself as 
love, " God is love," 1 John iv. 8. And the soul 
sees and perceives a blessed suitableness betwixt 
God's nature and his actings. Hereby it perceives 
the love of God in that he laid down his life for his 
people. This is that which the apostle takes notice 
of, Tit. Hi. 5. — 7. " But after that the kindness and 
love of God our Saviour towards men appeared, not 
by works of righteousness which we have done, but 
according to his mercy, he saved us, by the washing 
of regeneration, and renewing of the Holy Ghost, 
which he shed on us abundantly, through Jesus 
Christ our Saviour : that being justified by his grace, 
we should be made heirs, according to the hope of 
eternal life." Thus faith sees this way, as that 
which is full of kindness, grace, mercy, and love ; 
and it is highly pleased with it as such. 

(3.) Faith approves it as a way wherein much of 
the power of God appears, in that it infallibly ob- 
tains his end : " Christ crucified to the Jews is a 
stumbling block, and to the Greeks foolishness; but 
to them that believe he is the wisdom of God, and 
the power of God." They see more power, strength, 
and efficacy in it, than any creature can pretend 
justly unto; and therefore they do, on this account, 
approve of it, as becoming the omnipotent God. 

(4.) Faith approves of this way as that which ex- 
eeedingly honours God's law in all its parts. The 
obedience that the Son of God gave to it in his life, 
was the highest honour it was capable of: and there- 
in there was a glorious testimony of respect given 



MAN'S RECOVERY BY FAITH IN CHRIST. 4 67 

to the authority of God, his wisdom, goodness, and 
purity, in the framing the law : nor was the sanc- 
tion of the law less honoured by Christ's undergoing 
the penalty in his death, than the precept was by the 
obedience of his life. 

(5.) Faith looks upon this way as a way that is 
full of peace, and approves it as such, all challenges 
being answered by it. The law has nothing to de- 
mand. If it require perfect obedience, then Christ 
hath fulfilled all righteousness, and so is become 
fi the end of the law for righteousness to every one 
that believes:'* if i< demand the bearing of the pe- 
nalty, then Christ has done that also; he became 
obedient even unto death : so that he answered the 
law in both its demands. God, by raising him from 
the dead, declared himself satisfied, both as to the 
one and as to the other. And God justifying, con- 
science has no more right to open its mouth against 
the sinner. Thus is the peace and comfort of the 
sinner excellently provided for by this contrivance : 
and faith approves of it with respect to this. 

(6.) Faith approves it as a way full of security 
for poor sinners. The soul doth by faith see provi- 
sion laid in against all these things whence it has 
any reason to fear hurt ; and all this put in the hand 
of one who is wise to dispense it seasonably, and has 
engaged to do no less. It sees a fountain standing 
ever open, for preventing any hazard from the guilt 
of sin ; it sees armour laid in for preventing any dan- 
ger from the power of sin ; and withal strength pro- 
vided, for the management of that armour. In one 
word, it sees here what is sufficient to satisfy all 
its desires. These may be all reduced to two, God's 
glory, and its own salvation. Here it sees them so 
well provided for, that they are now not only con- 
sistent, but linked together, after such a sort, that 
not only the salvation of sinners is consistent with 
the glory of God, but, moreover, the greater the 
sinner be, the greater glory has God in his salvation : 



168 man's recovery by faith m Christ. 

and upon this account the heart doth approve this 
blessed device, as that which in particular is suited 
to its own salvation, counting it a " faithful saying, 
and worthy of all acceptation, that Christ came into 
the world to save sinners, of whom itself is chief." 
Hereon the soul cleaves to this way with satisfac- 
tion and delight, as the only way wherein its own sal- 
vation and God's glory are both provided for. I pro- 
ceed now, 

i. To inquire, how faith doth discover its satis- 
faction with, and approbation of this way of salva- 
tion. And this it doth, 

(1.) By the soul's betaking itself, in all its straits, 
fears, and storms, to this as Us anchor. If guilt 
be charged upon the soul, it has no other relief but 
this : if the temptation represent God's glory and 
the soul's salvation inconsistent, the soul flees to this 
as to its only refuge : if death and judgment, and its 
appearance before God, present themselves to the 
soul's eye ; it fixes only on this, as that which alone 
can give it relief in all its perplexities. 

(2.) In that the soul doth ever confidently reject 
all other ways that may be tendered. Other ways 
there are which will offer themselves to the soul in 
its straits for its relief; such as, diversions to take 
off the mind, duties te satisfy the conscience, promis- 
es of amendment for the futuje : failh rejects all 
these as insufficient; it will not look to them for re- 
lief. 

(3.) When at any time, through the power of temp- 
tation, any thing has been attributed to self, to a de- 
rogation from the glory of grace in this contrivance, 
faith will discover its satisfaction with this way, by 
the soul's displeasure with itself, for discrediting 
this blessed contrivance. 

(4.) The soul discovers its approbation of this way 
by that high satisfaction and delight which it takes 
in its own conformity to it. When faith gets the soul 
moulded into the very frame of this contrivance, rest- 



man's recovery by faith in chkist. 169 

ing in this way, taking shame to itself, attributing 
all to God, then it fills the soul with refreshing sweet- 
ness and satisfaction. The conformity the soul sees 
in ifself to this way, makes it lovely to itself, 

(5.) It discovers its approbation of this way, in 
that it will refuse to abandon it. Sometimes, thro' 
the power of 'temptation, it may be made to fear ex- 
ceedingly, that it get not hold taken of this blessed 
device ; but it will not be beat from this, that it is a 
way sufficient, and able particularly to save it, could 
it but bring itself to venture on it. Therefore it will 
lay the weight of its salvation upon this way, and none 
other; and the doubts that are in such a soul, are 
not about the sufficiency of the way, but about its 
own being in it. 

2dly 9 But, passing this mark, I shall now offer a 
second. Wherever saving faith is, it will discover 
itself, by leading the believer to an approbation of 
the whole law of God, not only as holy, just, and 
spiritual, but as good. 

A stranger to the faith of God's elect may ap- 
prove of some of the commands of God. A tem- 
perate man may applaud highly the law that forbids 
drunkenness : the churl may approve the law that for- 
bids prodigality. In a word, every one may approve 
such precepts as strike not against his own peculiar sin 
or sins ; but the believer approves the whole revela- 
tion of God's will concerning man's holiness and 
obedience. 

An unbeliever may be induced to own the law to be 
spiritual, just, and holy ; but never can he, nor will 
lie, be induced practically to own it as good : here it 
sticks. It is only faith that can say, that his com- 
mandments are not grievous ; for " the carnal mind 
is not subject to the law of God, neither indeed can 
be." The light of nature may oblige men to judge 
such and such things lawful or unlawful, just or un- 
just; but the unrenewed will, can never be induced 
to bend toward the law of God as that which is good. 



170 MAN'S RECOVERY BY FAITH IN CHRIST. 

Whatever it may be said to do as to. some of God's 
commands, yet it can never have an equal respect 
to them all : for an unrenewed will is not subject, 
nor can be subject, to the law of God. It is faith 
that receives Christ as a king, and so subjects the 
soul to all his laws. It receives him as the King of 
Salem, as the King of peace, one that has framed 
all his laws so, that they all concur to promote that 
great end of government, the peace of his subjects. 
And this engages the soul to love the law of the 
Lord, and to delight in it. " O how love I thy law," 
says the Psalmist, " it is my meditation all the day," 
Psal. cxix. 97. The righteous man's delight is in 
the law of the Lord, Psal. i. 2. And it is only the 
righteous man who can delight in the law of the 
Lord; for, if we speak strictly, the ungodly, the un- 
believer, can delight in or approve of none of God's 
laws. Sometimes indeed, as has been said, the un- 
renewed man may reflect with delight on some of 
God's precepts; but he has no regard to them as 
such. It is rather the things enjoined, than the pre- 
cept enjoining, that pleases him. It is not the con- 
gruity of the thing to the divine will, but to his own 
inclination, that gains his approbation. 

Now, what say ye to this evidence? Can ye say, 
that ye approve of, and consent cheerfully to, the 
whole revelation of God's will, concerning that holi- 
ness and obedience which he requires of us in the 
scripture ? Such as do indeed approve thus of the 
law of God, may it is like be perplexed about it, 
while others, who are alienate from the life of God, 
will boldly pretend unto it. To these bold pretend- 
ers I shall only say, if they wilfully deceive them- 
selves, they will one day smart for their folly : and 
if they do hold fast this mistake, it will issue iii ano- 
ther, and that an irrecoverable one ; it will make 
them stumble into hell, instead of going to heaven. 
As for such who know not well whether they do thus 
approve of the law of God or not, I shall endeavour 



MAN'S RECOVERY BY FAITH IN CHRIST, 171 

their relief, by mentioning some of the ordinary 
ways whereby the soul is wont to express or disco- 
ver its approbation of the whole of that obedience 
and holiness which God requires of us, and that even 
while it is at the lowest ebb of strength and comfort. 

1. The believing soul looks at that change of its 
nature, and its renovation into a conformity to the 
law of God, with unspeakable satisfaction. None 
doubt, who know any thing of the gospel, that all 
believers are renewed and changed, born again of the 
water and Spirit, renewed after the image of God, be- 
ing created again in Christ Jesus to good works, Eph. 
ii. 10. I do moreover suppose, that all who have under- 
gone this change since they came to years, are in 
some measure conscious of it. I do not say, that 
every one can see distinctly all the lineaments and 
draughts of the new creature, every particular law 
written upon the heart ; or that every one can even see 

^., so much of this change, know its renovation so far, as 
to be sure he is a new creature, created in Christ Je- 
sus to good works. But few, if any, of the persons 
named, will be found, who cannot say, and who do 
not know, that once they had no liking to holiness, 
or to the law of God, but had an aversion from con- 
formity to it ; but now, if they see no more, yet 
they see a desire of being universally holy, and that 
they have no quarrel at it. Thus far they see and 
know. Now, this change is satisfying, in some mea- 
sure, to the believing soul : it looks back with delight 
to it, and thereby discovers \U love to the revela- 
tion of God's will concerning holiness. 

2. The believing soul discovers its liking to the 
law of God, by cherishing and entertaining the mo- 
tions that it fmds in itself towards this law. In the 
renovation of our natures, we are made partakers of 
the divine nature : we have a principle of life, a new 
heart, implanted in us ; and this, though it be not 
always discernible, yet is ever acting and exerting 
its power in motions and inclinations towards the law 



172 man's recovery BY FAITH IN CHRIST. 

of God, and obedience thereto. Every believer caw* 
not but feel these in himself, if he observe carefully. 
Now, the believing soul entertains and cherishes 
these, and takes a peculiar delight in so doing ; he 
has peace and rest while he does it : " Great peace 
have all they that love thy law." Whereas, on the 
other hand, he has none when he does otherwise. 

3. It conceives a particular satisfaction in such 
acts of obedience as carry in them any good degree 
of conformity to the law of God. When a believer 
attains to liveliness, spirituality, and concern, joined 
with self denial, and a dependance on the Lord Jesus 
Christ for acceptance in any duty or act of obedi- 
ence, then he is pleased therewith : and herein he 
discovers a great love to the law, respecting both the 
matter and manner of the duty performed. 

4. The believer discovers his delight in the law of 
the Lord, by that sweet complacency and satisfaction 
which he will find in any measure of this holiness 
that others have attained to. Faith looks at the ho- 
liness required by the law transcribed into the lives 
of fellow-believers, and is highly pleased therewith ; 
and the more there is of it transcribed into the walk 
and life of any, the higher value it will teach us to 
put upon them. It makes us look on such as have 
any thing of this image of God as excellent and hap- 
py. If the believer cannot see himself conformed 
to this law, yet he is pleased to see others, and looks 
upon them as the excellent ones of the earth. If he 
cannot get his own heart so engaged as he would 
wish ; yet he will look upon them as happy, in whose 
hearts are the ways of God. This is a clear proof 
of the believer's being pleased with, and of his de- 
lighting in the revelation of the will of God concern- 
ing man's holiness, when he is delighted with the 
picture of it, wherever he sees it, in himself or 
others. 

5. The believer discovers his liking to God's law, 
that enjoins holiness, in that he will not entertain 









MAN'S RECOVERY BY FAITH IS CHRIST. 173 

the least dislike of it, when he is under the greatest 
temptations to do so. When he falls under appre- 
hensions that he shall be ruined for want of a due 
compliance with the law, he may well be displeased 
with himself, but he will not be so with the com- 
mandment, Rom. vii. 10. — 12. w The commandment 
which was ordained unto life, I found to be unto 
death ; but the law is holy, and the commandment 
holy, just, and good." However it be with me, what- 
ever becomes of me, though I die and perish, yet 
the law is good. The soul under the conduct of 
faith, though it cannot reach a full compliance with 
the will of God, yet it dislikes nothing in it. Though 
the law enjoins duties cross to its natural inclina- 
tions, attended with great difficulties, and interfer- 
ing with interests in the world, yea, and such as 
expose to great hazards ; yet it will entertain no 
dislike at any thing in this good law, nor desire to 
have any alteration or abatement. Itself it would 
have changed, and brought to a compliance with the 
will of God; but never will it desire any alteration 
in the law. It may desire some alteration sometimes 
in God's providential disposal of its concerns ; but 
as to the commands which respect our holiness and 
obedience, it wills, it wishes no change ; and this is a 
sure proof of its high esteem of the law. 

6. That soul that is under the conduct of faith, 
will evidence its satisfaction with the law by its dis- 
pleasure with itself, upon every occasion wherein 
there is any new discovery of its own want of con- 
formity to the law in any notable instance. No soon- 
er comes it to understand, that it has fallen short of 
conformity to, or swerved from the law, in any nota- 
ble instance, but it is filled with self-abhorrence. 
Holiness it would be clothed with, and likes ; and 
therefore, when it gets a view of itself without it, 
in any eminent measure, it cannot be reconciled 
to itself. 

7. Faith discovers its approbation of the law, by 

D d 



174 MAN'S RECOVERY BY FAITH IN CHRIST, 

filling the soul with desires anil longings after a con- 
formity to the law. It puts the prayer of the Psal- 
mist in the soul 5 s mouth. " O that my ways were di- 
rected to keep thy statutes," Psal. cxix. 5. That 
psalm is full of such desires, which are so many il- 
lustrious proofs of the Psalmist's faith. 

8. To conclude, the soul under the conduct of faith 
shows its approbation of, and satisfaction with, the 
whole revelation of the will of God concerning that 
holiness he requires of man, by refusing to be satis- 
fied with any condition, wherein it falls short of a 
full conformity to it. Tell such a soul, that God is 
reconciled to it ; nay, though God himself intimate 
to the believer's soul, (hat he is reconciled to him, 
that he has forgiven his sins, that he means to take 
him to heaven, that it shall pass the power of devils 
or men to disappoint him of heaven ; yet all this will 
not make him satisfied, till he obtain a full confor- 
mity to the law of God. The believer says, with 
Hainan in another case, Esth. v. 13. « All this avail- 
cth me nothing, so long as I see Mordecai : 55 so long 
as I see any sin, nothing can satisfy fully : " But 
when I awake, I shall be satisfied with thy likeness, 55 
Psal. xvii. 15. Never will I be satisfied till I belike 
thee, says the believing soul. Now, if ye can say, 
that ye do thus approve the whole revelation of the 
will of God concerning duty, then ye do believe j if 
not, ye do not believe. We now proceed to a 

Third mark, whereby ye may know whether ye do 
believe or not ; and that is taken from the express 
testimony of the apostle Peter, M To you, therefore, 
who believe, he is precious, 55 1 Pet. ii. 7. Wherever 
there is faith, it raises Christ high, and places him 
on the throne, both in the mind and in the affections. 
Now, how is it with you ? Is Christ precious to you ? 
(1.) Have ye many thoughts about him ? serious and 
sober thoughts, I mean. Few of you, I fear, have 
so; and a sure proof this is, that ye have no high 
esteem of, and sincere love for him. (2.) Are ye 



MAN f S RECOVERY BY FAITH IX CHRIST. 175 

at much pains to commend him to the esteem and 
affection of others, especially of those whom ye love 
most? What say ye to this, parents, children, hus- 
bands^ wives ? take ye care to commend Christ to 
one another ? (3.) Do ye prize opportunities of see- 
ing Christ, of getting into his acquaintance ? Do ye 
prize the means of his own appointment, for getting 
discoveries of him ? (4.) Can ordinances satisfy you 
without him ? Can ye this day go home from this 
house, as great strangers to Christ as ye came, and 
yet go well satisfied with your day's work? Then I 
dare say ye do not believe. (5.) Do ye resolutely 
part with every thing that comes in competition with 
Christ ? When you must lose the world or Christ, or 
disoblige the world or Christ, which of the two do 
ye make choice of ? (6.) Can other things satisfy 
without Christ ? If so, then truly he is not, and can- 
not be said to be, precious to you. 

Other marks of faith I shall now pass ; and shall 
reduce those three that I have given you, to three 
questions, which I crave leave to interrogate your 
consciences seriously upon : 1. Are you pleased with, 
do you rest satisfied with Christ Jesus himself? See 
ye any loveliness in his person ? or is he to you one 
void of form or comeliness ? 2. Do you renounce your 
own wisdom, righteousness, and strength, and ven- 
ture your all upon his wisdom, righteousness, and 
strength ? 3. Are you pleased with his yoke? do you 
really think his burden light, and his yoke easy ? If 
ye dare assert, then, that ye have seen, and are plea- 
sed with the person of Christ, that ye are satisfied 
with his provision for your salvation, and with his 
yoke ; then I dare, in Christ's name, assert you be- 
lievers. 

I shall conclude this use, by speaking a little to 
several sorts of persons among you. We have now 
been laying before you some marks, or characters, 
whereby ye may know yourselves. Let me therefore 
seriously, as in God's sight, inquire of you, Have ye 



176 MAN'S RECOVERY BY FAITH IN CHRIST. 

applied those characters to yourselves, that ye might 
know what your state is, whether ye do believe or 
not? Some, I hope, have made conscience of doing 
so, out of a real desire to be at a point in this great 
matter: others, I fear, have not been at pains to be 
satisfied in this matter, either out of carelessness, or 
out of fear that possibly the result of the trial might 
not be satisfying $ or out of a vain presumption that 
it was needless. 

To the latter sort, I say, (1.) Is it not worth your 
while to know whether ye do believe on the Lord Je- 
sus Christ or not? Care ye not whether ye be saved 
or damned — whether heaven or hell be your portion ? 
(2. Have ye no regard to the command of God, that 
bids you << try your ownselves, and prove yourselves," 
that bids you « give all diligence to make your call- 
ing and election sure ?" (3.) Though ye be afraid to 
know the worst, and endeavour never so industrious- 
ly to hoodwink yourselves, ye will be made at last to 
know what ye are. (4.) Supposing the worst, whe- 
ther will the knowledge of the worst now or hereaf- 
ter, when there will be no remedy, be most painful 
and terrible ? (5.) Are ye so sure, that ye need not a 
trial ? Have not others thought themselves believers, 
and yet have found themselves in a mistake ? (6.) 
Your carelessness and neglect of trying, is a suffi- 
cient trial ; it plainly shows, that you are not sincere, 
that you are unbelievers ; and therefore we shall list 
you amongst them. Believers not only try them- 
selves, but do, moreover, apply to God that he may 
try them, Psal. exxxix. 23. " Search me, O God, 
and know my heart : try me, and know my thoughts." 

As for those who have been at pains to apply these 
things to themselves, I shall put this question to them : 
Do you believe on the Lord Jesus, or do you not? 
Ye may be cast all into three sorts and ranks. 

1. Some of you are found unbelievers with a wit- 
ness ; and your sin is written in legible characters© 
even as it were with a sun- beam. 



MAN'S RECOVERY BY FAITH 1ST CHRIST. 177 

2. Some have endeavoured to know, but scarce can 
determine, whether they do believe or not. 

3. A third sort there is, who can say they believe on 
tlie Lord Jesus Christ. 

I shall speak shortly to each of these sorts of per- 
sons, and then conclude this subject. 

First, I shall address myself to unbelievers, who 
make, I fear, the most considerable part in this audi- 
tory. To this sort belong all the openly profane, 
swearers, drunkards, liars, unclean, fornicators, and 
adulterers, profaners of the Lord's day ; and, more- 
over, all grossly ignorant sinners, all self-righteous 
sinners, all habitual neglecters of duties, secret, pri- 
vate, or public ; in one word, all who do not approve 
of God's contrivance for the salvation of sinners, who 
approve not of the law of God, to whom Christ is not 
precious. I shall speak to you, as shortly as may 
be, of your sin, your danger, and your duty. 

1. I begin with your sin. I shall not insist in dis- 
coursing of the nature of unbelief in the general; I 
shall only name some of the ingredients in your sin. 
If one be accused of murder, adultery, incest, or the 
like, his name is presently odious, and every one looks 
on him as a monster, and that justly. Yet your sin 
goes a step beyond any or all of these: It has no pa- 
rallel. While ye view it in bulk, it appears little : I 
shall therefore give you a view of it in its parts, and 
expostulate with you in reference to your guilt. 

|l.) Is it a small thing to you, O unbelievers ! to 
trample upon the authority of God, to contemn it in 
the most signal instance ? God has put a special stamp 
of his authority on the command, to believe on the 
Lord Jesus, 1 John iii. 23. " This is his command- 
ment, that we should believe on the name of his Son 
Jesus Christ ;" and will nothing less serve, than to 
attack that command which God has declared his 
most special regard unto ? 

(2.) Is it a small thing with you, unbelievers, to 
charge a lie upon the God of truth ? And this is your 

Dd3 



±78 MAN'S RECOVERY BY FAITH IN CHRIST. 

sin, 1 John v. 10. " He that believeth not God, hatli 
made him a liar, because lie believeth not the record 
that God gave of his Son." Nay, you seal this mon- 
strous untruth, that the God of truth is a liar ; for 
as he that believeth putteth his seal to the faith- 
fulness of God, so the unbeliever calls God a liar, 
and sets his seal to it. 

(3.) Ye impute folly to the only wise God, and that 
in the most signal instance of his wisdom. AH the 
treasures of wisdom are laid out in this contrivance. 
Here is manifold wisdom, wisdom in a mystery, the 
admiration of angels, the wonder of the world for wis- 
dom. Is it then so light a matter for you to charge 
God, as ye do, with folly ? Unbelief calls it foolish- 
ness in the abstract ; while faith calls this contri- 
vance wisdom, and even a master-piece of wisdom. 

(4.) Ye charge God with a defect of goodness, and 
reject, yea^ trample upon his love, grace, mercy, and 
kindness. This is the glass wherein alone all these 
things are to be seen ; herein appears the love, the 
kindness, the mercy of God : this is his name, where- 
by he desires to be known, " The Lord, the Lord 
God, merciful and gracious;" this is his blessed face 
which he has discovered to us under the gospel. Un- 
belief breaks the glass wherein God's goodness is to 
be seen, blurs this title and name which God values 
himself upon, spits in the very face of God, and con- 
temns the discovery he has made of himself. In a 
word, it makes an attempt upon the very life of God, 
in this matter. It endeavours to rifle his cabinet, 
and carry away the most precious crown-jewel in 
heaven, that glory which he will not give to any o- 
ther, that is dear to him as his life. The believer, 
like Abraham, Rom. iv. gives glory to God ; and the 
unbeliever takes it away as much as he possibly can. 
(5.) Ye who are unbelievers call Christ accursed, 
whom God has blessed, in whom all the elect ones 
are blessed, whom all the angels and saints above do 
bless aad eternally praise. Was it not enough, that 



i 



man's recovery BY FAITH IN CHRIST. 179 

our Lord while on earth, did suffer of this sort from 
his unnatural countrymen, that ye must add to their 
wickedness? It may be, ye may think to refuse the 
charge ; but this is a vain attempt, it cannot do.— 
Where Christ has once been preached, every one ei- 
ther says, that Jesus is the Lord, or calls him, at 
bestj practically accursed, and rejects him as a hor- 
rid impostor. And is this a small sin, to treat the 
Lord of glory so? 

(6.) As if this were not enough, ye imbrue your 
hands in the blood of God 9 crucifying to yourselves 
afresh the Son of God, and practically owning and 
avouching as yours the cursed impiety of the Jews. 
Believe it, not upon my word, but upon the testimo- 
ny of God's word, that they may have a hand in cru- 
cifying Christ, who never saw him in the face. Those 
we find charged with tins guilt, by the apostle to the 
Hebrews, Heb. vi. 6. We have no reason to suspect 
that most of them ever saw Christ in the face. 

(7.) But may not all this suffice ? Has not the Son 
of God suffered enough at your hands, when ye treat 
him as a cursed deceiver , and, with the wicked Jews, 
cry out by your practice, " Crucify him, this fellow 
is not worthy to live :" But must there be some 
further evidence of your spite against the Lamb of 
GjhI ? Ay, more, every unbeliever tramples under 
foot the blood of the Son of God. It is not enough 
that Christ is maligned, and by your practice refu- 
sed as an impostor ; but ye must crucify him : and, 
as if your spite could not terminate with his death, 
ye trample his blood under foot. Ye have already 
in practice rejected Christ ; there wants but one step 
to involve you in the guilt of those of whom the 
apostle says, Heb. x. 29. that they " trode under foot 
the Son of God, and counted the blood of the cove- 
nant an unholy thing." All unbelief has something 
of this in it. 

(8.) And that nothing might be wanting to enhance 
your guilt, all this is done under the pretence of 



ISO MAN^ EECOVERY BT FAITH IN CHRIST. 

friendship; ye cry, Hail Master, and then crucify 
him ; ye betray the Son of Man with a kiss. Ye 
wear his livery, eat his bread, eall him Master ; and 
yet lift up the heel against him : a crime not to be 
paralleled by any, but that -of Judas j the Jews 
owned themselves his enemies. See Heb. x. 19. 

(9.) That the whole Trinity may bear its propor* 
lion in your cursed opposition to it, ye do despite un- 
to the Spirit of God. What can be a higher con- 
tempt of the Spirit of God, than to refuse his testi- 
mony, resist his strivings, and thereby grieve him; 
and this every one of you has done many a^lay. 

(10.) Ye declare a gospel ministry useless ; ye call 
not only ministers, but all who have owned Christ, 
fools: ye justify their persecutors, and mock both 
God and man in your professed adherence to the 
name of Christ, and profession of religion. In one 
word, ye reject Christ, resist his Spirit, and maltreat 
his ambassadors. 

Thus far have we shortly laid before you your sin. 
"With the like brevity, I shall, 

2. Represent your danger. Unbelievers, ye sit 
secure, ye fear no ill. Ye do perhaps promise your- 
selves peace, and, with the fool in the gospel, have 
long ago sung a requiem to yourselves, Soul, take thee 
rest. Well were it for you, could ye always deem 
so : but think on it, this will not do ; I assure you, 
your hazard is great beyond thought, as secure as 
ye sit. That I may, if possible, awaken you, I shall 
shortly tell you, what it is ye are in hazard of, and 
then show wherein your hazard lies. And if, after 
a just consideration of these two, ye think it not 
worth your while to provide for own security, then 
sleep on. 

If ye ask what ye have to fear, I shall give you a 

short account of it, from four scripture expressions* 

(1.) It is damnation ye have to fear: " He that 

belie veth shall be saved ; he that belie veth not shall 

be damned." So says the bcripture, Mark xvi. 16. 



MAN'S RECOVERY BY FAITH IN CHRIST. 181 

Damnation, though jested at by some, is yet a very 
grave and momentous thing. A sentence passed by 
The great Judge, before so solemn an assembly as 
that of angels and men, adjudging poor sinners to 
hell, by an irrevocable sentence, and unalterable ap- 
pointment, is sure no light matter. 

(2.) It is wrath the unbeliever has to fear, and is 
in hazard of: « He that believeth not is condemned 
already, and the wrath of God abideth on him," 
John iii, 18, 3(5. And " who knows the power of 
God's wrath ? M Who can endure the anger of an 
incensed God ? This expression is designed to point 
forth the severitv of the sentence. It is borrowed 
from men, who, though they may sometimes calmly, 
without any anger, punish ; yet, when they are in 
wrath, they deal with greater severity, and are not 
influenced with these mitigating considerations, 
which sometimes bind up their hand. Th« angry 
man designs not the good of the person he punishes, 
as the other does, but his ruin. So when God de- 
signs to ruin impenitent sinners, he is said to deal 
with them in wrath, 2 Thess. i. 8. 9. 

(3.) It is destruction. This tells the event. They 
who fear not God, know him not, and obey not the 
gospel, are doomed to everlasting destruction, 2 
Thess. i. 9. Ruin or destruction is the doom of un- 
believers. Their hopes for the future, as well as 
their present enjoyments, are entirely destroyed, and 
that with an everlasting destruction. 

(i.) It is called punishment; and this points out 
the nature of that which ye are in hazard of It is 
a punishment, and that a sore one, proportioned to 
your crime. The love of God, as great as it is. is 
contemned, by rejecting the gospel proposal, for 
the salvation of sinners ; even the love of the Fa- 
ther, which is so highly commended in giving his 
Son, and the love of the Son that is so highly mag- 
nified in giving himself. This punishment will be 
proportioned to the value of that blood that i9 tram* 






182 MAX'S RECOVERY BY FAITH IN CHRIST. 



pled upon. If ye be charged with so great a debt as 
is the price of the blood of God, it will not be soon 
paid. It is great in proportion to the means en- 
joyed, whereby ye might have obtained an interest 
among God's chosen ones, had ye managed suitably. 
In fine, it is great in proportion to that salvation 
which is slighted, the greatness whereof we did il- 
lustrate at some length formerly. " If the word 
spoken by angels, was stedfast, and every transgres- 
sion and disobedience received a just reeompence of 
reward ; how shall we escape, if we neglect so great 
salvation, which at the first began to be spoken by 
the Lord, fand was afterwards confirmed unto us by 
them that heard him 2" Heb. ii. 2. 3. M He that 
despised Moses 9 law, died without mercy, under two 
or three witnesses : of how much sorer punishment, 
suppose ye, shall he be thought worthy, who hath 
trodden under foot the Son of God, and hath counted 
the blood of the covenant wherewith he was sancti- 
fied, an unholy thing, and hath done despite unto the 
Spirit of grace ? For we know him that hath said, 
Vengeance belongeth unto me, and I will repay, 
saith the Lord." 

But wherein lies our hazard, will he say, of all 
these evils ye speak of? I answer, Ye are indeed in 
Imminent danger. For, 

(1.) The nature of God makes your punishment 
necessary. Sin, every sin, is the" abominable thing 
which God hates," Jer. xliv. 4. Much more is un- 
belief so, which, on the account formerly mention- 
ed, has something in it beyond other sins. 

(2.) God has threatened unbelievers with wrath, 

damnation, destruction, and punishment ; and when 

once he threatens, all his attributes stand engaged 

for the execution. Has he said, and will he not do ? 

(3.) He has impartially punished others : and is not 
this proof enough of the measure ye may expect to 
meet with ? The carcases of the Israelites fell in the 
wilderness, for unbelief. 



man's kecovery BY FAITH IN CHRIST. 183 

(4.) There is na possible remedy for your sin. Such 
as reject Cnrist, reject the only remedy ; and if " we 
sin wilfully, after we receive the knowledge of the 
truth, there remaineth no more sacrifice for sins, 
but a certain fearful looking for of judgment, and 
fiery indignation, which shall devour the adversa- 
ries," Heb. x. 26, 27. 

(5.) To make all sure, the oath of God is engaged 
for your punishment, Heb. iii. 18. and to " whom 
sware he that they should not enter into his rest, but 
to them that believed not V 9 Had we time to dis- 
course of these things at length, your danger might 
be easily manifested. 

3. I shall now shut up what I have to say to you, 
in a short account of your duty, having already laid 
before you your sin and imminent danger. The sum 
of this is that which is contained in the words ^four 
text, Believe on the Lord Jesus Christ. Before we 
come to press this duty upon you, we must acquaint 
you, that we come not in our own name to treat with 
you upon this head ; but under the character and no- 
tion of Christ's ambassador, clothed with a commis- 
sion from him. We do come to you in his name, and 
shall treat with you according to the instructions re- 
ceived from our great Lord and Master. According 
to our instructions, then, we do in his name demand 
and require several things, all comprehended in that 
short one, Believe on the Lord Jesus Christ. 

(1.) That ye do own and acknowledge yourselves 
fools, blind and ignorant sinners, utterly void of, and 
incapable by your own endeavours to attain to, any 
measure or degree of the saving knowledge of God ; 
and that ye do receive, rest, rely, and believe, on the 
Lord Jesus Christ, for instruction, wisdom, and un- 
derstanding of all things that are needful to be known, 
in order to your acceptance with God, and partaking 
of his salvation : « Trust in the Lord with all thy 
heart, and lean not to thine own understanding," 
Prov. iii. b. " Let no man deceive himself ; if any 



184 MAN*S RECOVERY BY 2A1TH IS CHRIST. 

man among you seemeth to be wise in this world, let 
him become a fool that he may be xr ise," 1 Cor. Hi. 
18. ; which he can no otherwise be, than by trusting 
entirely to the Lord Jesus Christ, who is made of 
God, to all them that believe, wisdom. 

(2.) We do, in our great Lord and Master's name, 
demand and require, that in your appearances at the 
bar of God, or of his deputy, your own conscience, 
to answer for your sins, ye do never once look to, or 
in the least expect to be absolved, acquitted, or jus- 
tified, on account of any righteousness of your own; 
but that ye shall here disclaim your own righteous- 
ness entirely, without offering to plead in your own 
justification, your own doings or sufferings, resting 
and relying only upon that righteousness which Christ 
has wrought, pleading only that Christ has suffered 
all the punishment that the law did threaten you 
with, and has yielded a full and complete obedience 
to all its demands in your name ; to which righteous- 
ness, active and passive, ye trust, as that only 
whereby ye can be absolved at the bar of God from 
the charge laid against you, and have a title to that 
life and happiness which is the promised reward 
thereof. Ye must, with the Apostle, Phil. iii. 9. 
" count all but loss and dung, that ye may win Christ, 
and be found in him, not having your own righteous- 
ness which is of the law, but that which is through 
the faith of Christ, the righteousness which is of God 
by faith." 

(3.) Whereas ye have by your sins rendered your- 
selves justly obnoxious and liable to the displeasure, 
anger, and wrath, of the holy and just God, we do 
require, that ye shall never offer to him your own 
faith or obedience, your doing or suffering, your 
prayers or tears, as a satisfaction for the offence done 
him, or a propitiatory offering to atone him, and turn 
away his anger; but that ye do trust only to the 
Lamb of God, whom we set forth as a propitiation 
through faith in his blood, in whom alone God is 
well pleased with, and accepts of sinners. 



man's recovery BY FAITH IN CHRIST. 485 

(4.) We do further demand, in Christ our Mas- 
ter's name, that ye believe on and receive him as 
your absolute and sovereign Lord ; that ye readily 
and cheerfully obey all his commandments, that ye 
willingly submit to his providential disposal of you. 

(5.) We do require, that ye believe on and receive 
him as the Author, Preserver, and Maintainer of 
spiritual life, and of the whole work of sanctifiea- 
1ion, to whom alone ye are to trust, for the begin- 
nings, progress, and completion of a work of sanc- 
tification, he being made of God sanctitieation, as 
well as righteousness, to all them that believe. 

(6.) We do further demand, that ye do all in the 
name of Christ, Col. iii. 17. and that ye attempt no 
duty, go forth against no enemy, but in his name and 
strength, and under his conduct; trusting to him on- 
ly for strength/protection, through bearing, and ac- 
ceptance. 

In fine, to sum up all, we do, in our great Lord's 
name, require a present ready compliance with all 
and every one of these demands. We have no in- 
structions to allow you one hour's delay : H Now is 
the accepted time, now is the day of salvation ; and 
to-day, if ye will hear his voice, harden not your 
hearts. 55 We have no commission to speak of to- 
morrows. Nor will we, nor can we, nor dare we, 
part these demands. Comply with all or none. That 
short one in our text implies them all and more, 
which we shall not now insist upon, having at length 
opened the nature of this duty in our explication of 
that doctrine which we are now improving. P 

This is the substance of what we do in our Lord's 
name crave; and we are instructed to press those de- 
mands, and urge your compliance with them, 1. By 
intreaties; 2. By commands ; S. By threats. 

1. Know then, O unbelievers, though our blessed 
Lord and Master might peremptorily require obedi- 
ence to, and acceptance of these demands, and, up- 
on the first refusal, turn you all into hell ; vet such 

Ee 



186 MAN'S RECOVERY BY FAITH IN CHRIST. 

is his condescension, that he has given us in commis- 
sion to beseech and intreat your compliance. There- 
fore, as ambassadors for Christ, as though God did 
beseech you by us, we pray you in Christ's stead be 
ye reconciled to God ; which can no otherwise be, 
than upon an acceptance of the terms we have pro- 
posed to you. We want not motives to enforce our 
petition ; we are rather straitened with the number 
of them than with want. We have so many in our 
view, that we know not where to begin, nor how to 
end. 

(1.) We earnestly, in Christ's stead, beseech your 
falling in with the demands made upon you, which 
are in themselves worthy of all acceptation. We 
crave no unreasonable thing, when we bid you be- 
lieve on the Lord Jesus Christ. The request is suit- 
ed to all the principles of reason. What more suit- 
able than for the creature to grant the request, com- 
ply with the desire, (pardon the expression) of the 
Creator ? What more suitable to that rational prin- 
ciple of self-preservation, and allowable self love, 
than for a captive to accept of a deliverer, a slave to 
receive a Redeemer, a condemned malefactor to 
welcome a pardon, a sinner to entertain a Saviour, 
a wanderer to lay hold upon a guide, a poor man to 
accept of riches when offered, and a pursued offen- 
der to betake himself to the city of refuge ? Nothing 
sure can better quadrate with that principle that is 
interwoven in the very frame of our natures. Again, 
what more suited to our interest than this ? This is a 
rational principle when kept within just bounds ; and 
it has a great influence, for ordinary, upon the ac- 
tions of men. Interest, real or mistaken, rules the 
world ; and never did it more appear than here, 
pleading strongly for your acceptance of, and com- 
pliance with, our desire. A compliance will take 
you from the dunghill to the throne, will enrich beg- 
gars with all the fulness of God ; will make the chil- 
dren, nay, the slaves of Satan, heirs of heaven, and 



MAN'S RECOVERY BY FAITH IN CHRIST. 187 

advance them to the estate and dignity of being sons 
of the Most High. It is not a few things, but all 
things, that ye may make yours, by accepting of this 
offer. If ye believe, all things are yours, things 
present, and things to come, grace and glory ; « all 
are yours, and ye are Christ's. 55 Once more, no- 
thing more suitable to that principle of gratitude, 
that is judged to be so much suited to the nature of 
man, that he cannot forego it without sinking him- 
self a degree below the very beasts. Nothing, I say, 
is more agreeable to gratitude. He who gave you 
all that ye possess, to whom alone ye must owe all 
that ye shall to eternity enjoy, asks this small and 
reasonable boon, this just desire; and we, in bis 
stead, beseech, intreat, and request your compliance. 
Shall we get a refusal, when our demand is so high- 
ly reasonable ? Reason, self love, interest, gratitude, 
all second our request. If ye refuse in this, if ye 
will not hear these seconding and urging our earnest 
request, then we take God, angels, and men, to wit- 
ness against you, that rather than comply with the 
desire of the ambassador of Christ, supplicating you 
in his name, you will not stand to counteract all the 
principles of reason, self preservation, interest, and 
gratitude, to hear whom ye will not refuse in any 
other case. 

(2.) We beseech you, in Christ's stead, to accept of 
him ; for, we dare say, he is worthy of your accept- 
ance, worthy for whom ye should do this thing. He 
js the « only begotten of the Father," and is posses- 
sed of all the glorious perfections of the Father ; hf» 
is the " express image of his person," the ** image of 
the invisible God." And as upon account of his per- 
sonal excellencies, so upon account of the good offi- 
ces he has done you, he deserves good treatment ai 
jour hand. He has honoured your nature, by join 
ing it to his own, in a glorious and mystical personal 
union. He has given the most pregnant proof of 
matchless love to lost sinners: he left the Father's 



188 MAN'S RECOVERY BY FAITH IN CHRIST. 

bosom to bring them there: he died, that they might 
live ; he suffered, that they might be saved. In a 
word, all the perfections of the divine nature, all the 
perfections of your own, all the wounds, every drop 
of the blood of the crucified Saviour of the world, all 
the tears he shed, all the drops of blood he in his 
agonies did sweat for the relief of poor sinners ; all 
cry with one voice, Sinners, we beseech you, believe 
on the Lord Jesus. Can you refuse what is craved 
by such an one ? 

(3.) We pray you. by the " mercies of God," in 
the " bowels of the Lord Jesus," believe on him, ac- 
cept of him, for his heart is upon this request. No- 
thing more acceptable to him, than a compliance 
with this call j he laid the foundation of this offer we 
make to you, in his own blood ; he wept at sinned 
folly, that would not comply with it 5 he has insti- 
tuted a gospel ministry for this very end, and has 
been, if I may so speak, at a vast expense of gifts 
and grace for the maintenance of his own ordinance. 
He has given them the most peremptory orders, to 
call you, to beseech you, to command, to threaten, 
nay, to compel you to a compliance. Will ye refuse 
our Master that request he has so much at heart ? 

(4.) We beseech you, accept of him now, grant 
our request, as ye would have yours granted by him, 
at that day when ye shall be obliged to supplicate 
him, standing before his bar, as pannels before the 
Judge of all the earth. None shall have their re- 
quest granted in that day, who will not grant ours 
now. Will ye not then hear our Master now? If ye 
refuse him now, how will ye think to obtain any fa- 
vour from him then ? 

(5.) We beseech you, in the name of all the glori- 
ous Trinity, to grant our demands. We are ambas- 
sadors for Christ, and God doth beseech you by us. 
God the Father, God the Son, and God the Holy 
Ghost, do all join in the supplication. Never were 
there such three names at a supplication, never such 



MAN'S RECOVERY BY FAITH IN CHRIST. 189 

three hands at a petition. O sinners ! what hearts 
have ye, if ye can refuse the desire, the supplication, 
the intreaties of a whole Trinity ? All the love of the 
Father, all the grace of the Son, and all blessings that 
are enjoyed by communion with the Holy Ghost, all 
plead with you for your compliance. Can ye refuse 
us then, O sinners, O rocks, O hearts harder than 
rocks ? 

(6.) Once more, we beseech you, be ye reconciled 
to God, accept of, and believe on the Lord Jesus 
Christ ; for we assure you, in our great Master's 
name, he is no ordinary supplicant. He never came 
with such a supplication to the fallen angels : he ne- 
ver came with it to many nations of the world, who 
would, we make no doubt, welcome it, if they knew 
it, and had it. Kings are not ordinary petitioners, 
and therefore it is no wonder they take ill with a 
repulse. 

Now, O sinners ! what answer shall we give to 
him that sent us ? what return shall we give to our 
Master ? Shall we say that we came to the congre- 
gation of Ceres, that we showed his commission, told 
our errand, in his name supplicated for a compliance 
with his demand ? But that ye would not hear him, 
though we besought you in his name, by all the ties 
of reason, self-preservation, interest, and gratitude, 
by the glorious worth of Christ, by all the marks of 
his love to mankind, by all his concern for sinners; 
that we had a whole Trinity seconding us, and that 
yet we meet with a refusal ? Are ye willing that we 
take witnesses upon this refusal, and, in our Mas- 
ter's name, protest, that this our reasonable, nay, 
advantageous request, was refused ? It is a wonder 
that ever the commands of a God should be disobey- 
ed ; but it is yet a greater, that ever the request, 
the intreaty of a God, should be denied. Be aston- 
ished, O heavens, at this, God beseeching ! and man 
refusing. 

2. If this will not prevail with you, then know* 

Ee2 



190 MA^S RECOYERY BY FAITH IN CHRIST. 

that we are instructed by our great Lord and Mas- 
ter, to make use of his authority, and in his name to 
command your compliance. We do, therefore, in 
the name of our Lord and Master Jesus Christ, com- 
mand every one of you, young and old, rich and poor, 
high and low, to believe on him, and receive him. 
Beware of despising his authority. If ye be wise, 
obey his command. For, 

(1.) Never was there a command given by any 
king, that deserved more respect, upon account of 
the matter of it. If ye look to it, ye will find it 
nothing else but this, Christ commands you to be 
happy, commands you to heaven ; and will ye, out 
of hatred of God's authority, damn your own souls? 

(2.) Obey this command : for it is his, who is 
'« King of kings, and Lord of lords, the Prince of 
the kings of the earth," the high and only Poten- 
tate, who, on account of the supereminent excellen- 
cy of his nature, his interest in us by creation and 
preservation, has the unquestionable right to our 
obedience, without any reservation. 

(3.) Dispute not this command ; for it is his who 
did command you out of nothing, and who can, with 
the like facility, command you into hell, which isin- 
finitely worse than nothing. 

(4.) If ye will obey this command, we have an al- 
lowance, in his name, to make offer of himself, and 
of all his glorious purchase ; and, according to our 
commission, we do here, in the name of our great 
Lord and Master, offer him for wisdom, righteous- 
ness, sanctification, and redemption : we offer him, 
and all he has, to every one within these doors. 
Whoever ye be, whatever your sins are, though as 
great as ever were the sins of any of the sons of A- 
dam, we do here offer Christ to you, and do promise, 
that, if ye will accept of him. he will "in no wise 
cast you out ;" nay, he shall save you, make you sons 
of God. nay, heirs, yea, and joint heirs with him- 
self* Believe on the Lord Jesus, and ye shall be sa- 



MAN'S RECOVERY BY FAITH IN CHRIST. 191 

ved. Take him, and have him ; take him, and have 
with him all things: all the blessings that the infi- 
nite, eternal, electing love of the Father, designed 
for his chosen ones; all the blessings that the pre- 
cious blood of God, one drop whereof was of more 
value than ten thousand worlds, did purchase ; all 
that the great and precious promises of the life that 
now is, and of that which is to come, are able to 
grasp or comprehend ; all that quick sighted faith, 
that looks from one eternity to another, from eternal 
electing love, projecting mercy, to eternal salvation, 
flowing from that fountain, can set its eye upon ; all 
that the enlarged capacity of a perfected soul can 
hold or desire to all eternity : in one word, all that a 
God can bestow, or a creature receive ; if ye re- 
ceive Christ, all is and shall be yours, 

3. But if we can neither prevail by commands nor 
intreaties with you, then we give you to understand, 
that we have it in commission to urge you to a com- 
pliance by thrcatenings. 

(1.) If ye believe not, now in the accepted time, 
in this your day, then the things which belong to your 
peace will be " hid from your eyes/ 5 Our Master 
will give over treating with you, call home his am- 
bassadors, or give them commission to turn to others ; 
as we find he did when the Jews rejected the gospel 
offer, Acts xiii. 46. « Paul and Barnabas waxed bold, 
and said, It was necessary that the word of God 
should first have been spoken to you : but seeing ye 
put it from you, and judge yourselves unworthy of 
everlasting life, lo, we turn to the Gentiles, for so 
hath the Lord commanded us." 

(2.) We do, in our great Lord and Master's name, 
proclaim war against you. Unbelievers, finally re- 
jecting Christ, are to him as Amalek, with whom the 
Lord has sworn he will have war from generation to 
generation. 

(3.) We are bid tell you, in the Lord's name, O 
unbelievers ! that though ye disobey one command*, 



192 MAN'S RECOVERY BY BAITH IN CHRIST* 

ye shall be made to obey another, nothing so much 
to your comfort and advantage. If yc obey not that 
command, « Believe, and be saved ;'* then ye shall 
be obliged to obey that, " Go, ye cursed, into ever- 
lasting fire, prepared for the devil and his angels/ 9 
Now, choose you which ye will obey* This day ye 
have had life and death set before you ; either then, 
ye must choose life, and live; or choose death, and 
die. An answer we do, in our master's name, de- 
mand. If once he ealls us back, and forbid us to 
treat any more with you ; if he give up dealing with 
you, then we may say^ Wo to you when he departs 
from you. When he calls home his ambassadors, be 
will send his armies in their room, who shall destroy 
those rebels " who would not that he should reign 
over them." Ye have life and death set before you, 
choose which of them ye will. 

Having thus addressed myself to unbelievers a- 
mong you, I shall now, 

Secondly, Speak a word shortly to you, who, after 
search, are in doubt about yourselves, whether ye do 
believe or not. Waiving many things I once de- 
signed, I shall address you in a few words. 

1. I must confess your case is very sad and deplo- 
rable. Nothing more woful than to be thus in sus- 
pense, without knowing what your case is. You 
hang betwixt heaven and hell: if ye be concerned 
about your state, a sad conflict betwixt hope and fear 
will torment you. You can have no comfort in any 
enjoyment, if ye continue so. O what a lamentable 
ease are ye in ! for ye run a risk for eternity, and 
lose the comforts of time. 

2. Think on it, I assure you it will be a work of 
difficulty to get satisfaction about your believing.— 
The words whereby this is set forth in scripture, do 
all import pains. It is not just to look, and to be at 
a point; but there is searching, proving, trying. 
The candle of the Lord must be lighted, and ye must 
search ; the touchstone must be brought; and ye must 



MAN'S KBCO™ B ? WITH IN CHKIST. 1»* 

- VAe . the furnace must be kindled, and 
prove yourselves , the i' rn yourselves in 

make your call ioj ^^ ' ^ "f the gospel, the 
rity, your own •JJ^"^ 8 ^ ut of this state, 
arlory of Christ, bid you aii «» h e fore vou the 

& And, tor your direction, I shall ay betow y 

few particulars t^'^*^ ^ 

&TS&&& b'tt intJrposiUon of our Lord 

J T S Sude not that ye want [^-^£ 

not .« or Jted all ^Qg^ffSS^ or af- 
others have iound, either be or e, 

^ ^ffil£Sr^**&2* law-\ork, 

mU ch "distinctness, confidence and c earner , 

very time of conversio n, w Jj>^ «aWe. tta , ^ g rf 

a distinct account of the time, p at , 

out of themselves to Christ ; and this is au . 

of sm that l-M^^SJrS^taSV 
amidst the mist raised by the J ow » their 

tan, and the world, •« ^ ™ king £ ^ 

souls; nor can they reach tli at joy adm itied 

° f 2 hiS cl°ci V ude not that ye are unbelievers, because 
T e s'ee no all things as they should U with jou 8m 
L its being, sin raging and tyrann.zmg, sin in the 



194 MAN'S RECOVERY BY FAITH IN CHRIST. 

heart, drawn out to some acts of impiety, and pre- 
vailing in various degrees, are no sufficient evidences 
of the want of grace, or the want of faith. Yet let 
none sin because grace abounds, 

3. Study the nature of the covenant of grace well. 
This will be exceedingly helpful to you, and remove 
many rubs out of your way, and answer many of your 
doubts; particularly, study to know the ground of 
your acceptance with God, and of your admission and 
access into a covenant-relation: it is not your freedom 
from sin, it is not freedom from gross sins, nor is it any 
thing wrought in us, or by us, but only the sovereign 
free grace of God in Christ, which glories in remo- 
ving the greatest offences, in bestowing the choicest 
mercies upon the chief of sinners. Therefore none 
can be ruined, whatever his sins be, who is willing to 
owe salvation to free grace in Christ. The greatest 
sinner may be saved in this way, as well as the least ; 
there is no odds with free grace ; it is no more diffi- 
cult to forgive the worst of sinners, than to forgive 
the least sinner. Nay, the greater persons' sins be, 
they have the greater need,' so they have the greater 
encouragement to come, in regard that God has de- 
clared, that the design of all his dealings with sin- 
ners, is the glory and advancement of his grace in 
their salvation; and that the greater the sins of 
such as do apply to grace for salvation are, the 
more it is glorified. But beware that ye sin not, 
because grace abounds. There is here great encou- 
ragement to such as are great sinners, but none to 
any to be so. ■« Shall we sin because grace abounds ? 
God forbid." 

4. Study the condescension of the covenant to the 
state of believers, who carry about with them still a 
body of sin and death, while they are here in this 
house of their pilgrimage. It accepts of sincere o- 
hedience, it provides influences for enabling believ- 
ers to perform it, it provides pardon for failings. 

5. Study acquaintance with the springs of thateo- 



MAN'S RECOVERY BY FAITH IN CHRIST. 195 

venant-peace which believers enjoy in their walk 
with God. It is not their own merit, but God's 
mercy ; it is not their own blamelessness, but the ef- 
ficacy of Christ's blood to take away spots ; it is not 
the evenness of our walk, and our freedom from trips; 
but it is the testimony of a good conscience, bearing 
witness, that it is our exercise to have and " keep a 
conscience void of offence towards God and man," by 
continual dependence on God in Christ, for mercy to 
remove sin, and grace to help in time of need. En- 
deavour to understand these things well, and you will 
then be soon eased of many of your fears. 

6. Acquaint yourselves with these marks of grace, 
which point at its being, rather than its degree, and 
are to be found in the soul, under all its temptations. 
Such are these which we named already, and cannot 
stand to repeat. 

7. Pray for the influence of that Spirit which 
searcheth the deep things of God, and can let in such 
a beam of light into the soul, as will clear to you ful- 
ly what is your state. 

8. Once more 1 say, wait upon the Lord in the 
use of all means, and then ye shall know your state. 
There is much of sovereignty in God's way of deal- 
ing with people, about this assurance now sought 
after. " When he giveth quietness, who can give 
trouble? and when he hideth his face, who can be- 
hold him 1" Job xxxiv. 29. Therefore wait his time. 
" The husbandman waiteth for the precious fruits of 
the earth, and hath long patience for it, until he re- 
ceive the early and the latter rain, 5 ' James v. 7. 
"Light is sown for the righteous/' Psal. xcvii. 11. 
Impatience, frowardness, sloth, and weariness, are 
indications of a soul not in a very good state : there- 
fore wait, for it is « good that a man should both hope 
and quietly wait for the salvation of God," Lam. iii. 
26. 

Thirdly, We come now to speak to such as can 
upon solid grounds say, to the praise of the glory of 



1&6 MAN'S RECOVERY BY FAITH IN CHRIST. 

God's grace, that they do believe on the Lord Jesus. 
We had once some design to hold forth your duty at 
length from another scripture ; but this we shall wave, 
at least for some time, and only at present bespeak 
you very shortly. 

1. Has God wrought the work of faith with pow- 
er in you? then bless his name. u Take the cup of 
salvation, call upon the name of the Lord," and of- 
fer praise to him, 4( who remembered you in your 
low estate, because his mercy endureth for ever." 

2. Walk humbly with your God. Pretences to 
faith, without humility, are most vain. It is peculiar 
to faith, to lay man low, that God alone may be ex- 
alted. 

3. Ye are by faith ingrafted in Christ, then bring 
forth much fruit ; for hereby will he be glorified, 

and hereby will ye make it appear, to your own satis- 
faction, and the conviction of others, that ye are in- 
grafted upon that Root of Jesse. 

4. Ye have by faith acknowledged Christ your 
head ; depend on him for influences of light and 
strength, (hat ye may be all and in all to you. 

5. Be tender of his honour and glory. The ho- 
nour of your blessed Lord and Master should be dear 
to you, and will be so, if ye be indeed his disciples. 

6. Pity those ye have left behind you in black na- 
ture, " without God f and without Christ, and with- 
out hope in the world." 

7. Endeavour their salvation. Commend Christ 
and religion to them, by your 'practice and by your 
conversation. 

8. Sympathise with, and seek the good of God's 
people, to whom ye are joined in society, under the 
blessed Mediator's conduct and government; that it 
may thereby appear that ye are members of the same 
body, of which Christ is the glorious and exalted 
Prince and Head. 

Conclusion. We have now, for the space of eight 
Lord's days, laid before you who are in a state of na- 



MAN'S RECOVERY BY FAITH IN CHRIST. 19/ 

ttire, your sin, misery, and hazard. We have for 
mteen or sixteen Sabbaths more, insisted on the way 
or your escape, and have urged you to betake your- 

selves to if. ** 

Now, I shall conclude all with that question of the 
prophet, Isa. 1,„. i. « Who liath b( !, ieved oup re . 

port? to whom is the arm of the Lord revealed?" 
VY hat man, what woman, is there in this congrega- 
tion, that has believed our report, in the discovery we 
made either of sin, or of the Saviour of sinners ? Are 
there none at all? Have we spent our strength in 
va n, and laboured in the fire ? Have we cast the gos- 
pel net so often, and caught nothing? Shall we live 
this melancholy account of our embassy to you ? Lord, 
we came to the congregation of Ceres, and displayed 
thy terrors before their eyes ; yet none was alarmed. 
We proclaimed a Saviour, but none received our re- 
port. They would none of thee, but rejected the 
counsel of God against themselves. Must we, with 
Jllias, be made to intercede with God against you? 
If we be put upon this, we have a heavier charge 
against you, than he had against Israel. « Lord savs 
he, they have killed thy prophets, and digged down 
thine altars, - Rom. xi. 2. 3. But we may sly, Lord, 
they have killed thy son, rejected thy gospel, and 
mocked thy servants. & F 

Now, as for you who have not believed our report. I 
have two or three words to leave with vou. (±.) Ye are 
the plague of the church, the burden of the land, the 
Achan in our camp. No sin has so great a hand iu 
the Lord s quarrel, as unbelief. (2.) Ye are the cum. 
berers of the ground ; and who can tell but God, who 
has spared you long, and dunged and digged about 
you, may issue forth that command, « Cut it down 
why eumberetl. it the ground ?» (3.) The Lord be 
judge betwixt you and us. We have warned vou, 
and ye will not take warning : we have offered Christ. 
and ye have^ refused him. What will ye answer at 
the bar of God, when ye and we shall be seated to- 
gether, and wc shall tell, Lord, we offered thee to 

F f 



198 MAN'S RECOVERY BY FAITH IN CHRIST. 

these wretches ; but they would none of thee. (4.) 
"If our gospel be hid, it is hid to them that are lost; 
in whom the god of this world has blinded the eyes 
of them that believe not, lest the light of this glori- 
ous gospel of Jesus Christ, who is the image of God, 
should shine into them," 2 Cor. iv. 3. £. 

To you, if any such there be, who have lelieved 
ourreport, we say, '(1.) We bless the Lord who has 
given you counsel, and desire to join in an eternal 
song on your behalf, and to bear a part in that bles- 
sed consort, where your salvation will come in as one 
of the grounds of the song. (2.) Whatever God has 
done for you, ascribe the glory of it to him, and to him 
alone , for from the laying of the corner stone, nay, 
from the first wound of the ground in digging a place 
for it, to the putting on the cop-stone, all is his doing* 
and his only. If we have been instrumental, pray 
for us, that we may be found of him in peace at his ap- 
pearance, and may be helped to a faithful discharge, 
and a successful management of our work, to the good 
of souls. (3.) Dearly beloved in our Lord, since we 
'«* look for the Saviour, the Lord Jesus Christ," from 
heaven, " who shall change our vile bodies, that they 
may be fashioned like unto his glorious body, ac- 
cording to the working whereby he is able to subdue 
all things unto himself," stand fast in the Lord : for 
what is our hope, our joy, our crown, cur glory, in 
the day of the Lord ? Are not even ye, if ye stand 
fast in the Lord ? Prepare for sufferings. All that 
will live godly in Christ Jesus, must travel through 
hardships and difficulties. It is the character of 
the glorified saints ; they are a people " come out of 
great tribulation, who have washen their garments 
in the blood of the Lamb." Prepare, stand fast ; 
and he who is able shall i6 present you faultless, be 
fore the presence of his glory, with exceeding joy, 
Jude, ver. 24. 

To him be glory in all the churches. Jlmen. 

END OF PART SECOND. 



tt 



THE 



GREAT CONCERN OF SALVATION, 



PART III. 



The Christian's Duty, with respect to both Person- 
al and Family Religion. 



JOSHUA xxiv. 15. 

And if it seem evil unto yon, to serve the Lord, choose 
ye this day whom ye xvill serve ; whether the gods 
which your fathers served 9 that were on the other side 
of the flood ; or the gods of the Jlmorites 9 in whose 
land ye dwell ; but as for me and my house, we will 
serve the Lord. 

A HIS verse is a part of the last discourse where- 
with Joshua, the famed captain-general of Israel, en- 
tertained that people at Shechem, whither he had 
called them together, that he might speak his mind 
to them before his death, as we may understand from 
the beginning of this chapter. 

And in this farewell discourse, he first reminds 
them of the humbling story of their forefathers* idol- 
atry, before the Lord called them, in the 2d verse ; 
and thence to the 14th verse, he entertains them 
with a short rehearsal of the Lord's remarkable 
kindness, in the whole course of his providence to 
Abraham, and to his seed, for near the space of five 
hundred years; that is, from the time of Abraham's 



2 THE CHRISTIAN'S DUTY. 

being called to the present time, wherein his seed 
were put in the peaceable possession of the land of 
Canaan, according to the promise made to Abraham. 
After this, in the 14th verse, he infers, from the 
whole, a serious exhortation to serve the Lord, of 
whose goodness they and their fathers had so ample 
proofs, and to abandon those idols whom their fa- 
thers served on the other side the flood, the river Eu- 
phrates, and in Egypt. 

And in the words we have read, he presses this ex- 
hortation, 

1. By an argument. And, 

2. By a declaration of his own resolution. 

The argument lies in the first part of the verse* 
And if it seem evil, &c. 
F#r opening it, we are, 

1. To see what the argument is. 

2. How it is expressed. 

3. Why it is so expressed. 

As for the argument, it is shortly this : If, while I 
exhort you to serve the Lord, and abandon strange 
gods, I press you to nothing but what is evidently 
your interest, as well as your duty; then surely ye 
ought cheerfully, and of choice tp,comply. But so 
it is clearly : for what can be irtore evidently for 
your good, than to abandon idols, which your fathers 
found it their interest to leave, and which were not 
able to deliver you from your slavery in Egypt; and 
idols which were not able to defend their worshippers 
against you, and to cleave to that God of whose 
goodness ye have had large proofs, and your fathers 
also for a long tract of time? This is the argument* 
Next, "We are to look, how it is expressed ; and 
we find that it is proposed, 

1. By laying down a supposition, If it seem evih &c« 

2. By a sort of concession upon that supposition, 
Choose ije this day* &c. 

First, We say he makes a supposition, If it seem 
evil unto you, &c. that is, if, after all that ye have 



THE CHRISTIAN'S BtfTT. 3 

heard and seen of the vanity of idols, and the advan- 
tage of the Lord's service, ye can find just reason to 
think it for your hurt, I am not to hinder you from 
choosing where ye may do better. Now, this sup- 
position imports the evident absurdity of the thing 
supposed, as much as if he had said, If ye seriously 
consider things, it cannot but seem just, reasonable* 
and for your interest, to serve the Lord. 

Secondly, We have, as it were, a concession, Choose 
ye this day whom ye will serve; that is, if there be 
any with whom ye may be better, look out for them, 
and serve them ; and this, as the supposition, implies 
also a strong insinuation of the absurdity of that 
which seems allowed, as much, as if he had said, it 
is clear as the sun, if ye leave the Lord, ye can no 
where be so well ; and, therefore, were ye left to 
your choice, and did choose well, ye must serve God $ 
reason and interest bind you to it. 

That which we are to consider, is why this form 
of expression is used ; why is one thing in appear- 
ance said, and the contrary meant ? He supposes, that 
it may seem evil to serve the Lord, when he intends 
it highly absurd that it should do so : he refers it to 
them to choose another, when he means, that it is 
foolish to thiuk of such a thing. For answer, this 
way of expressing it gives the argument several ad- 
vantages. 

1. It clearly proposes a very advantageous and en- 
gaging discovery of God, as one that, in the propo- 
sal of duty, has such a regard to man's advantage, 
that he would bid him do nothing but what is for his 
interest ; as if he had said. If this were not for your 
good, and what may evidently appear to be so, I 
would not press it on you. Again, 

2. This expression sets in a clearer light the ab- 
surdity of that which he dissuades from. Had he 
pressed them only by a plain proposal of the advan- 
tage of the Lord's service, they might havr heard 
this without a due impression of the evil of the cob- 



& THE CHRISTIANAS BUT!?. 

trary course ; but now they cannot miss to see how 
hateful it is, when il is, as it were, proposed to them 
to consider and choose. 

S x Thus, by proposing what at present must ap- 
pear detestable, it not only obliges tbem to an ac- 
ceptance of God's service* but to a plain and suita- 
ble declaration of their abhorrence of the service of 
idols. This effect we see it had upon them ; for they 
usher in their answer with a God, forbid; which ex- 
presseth a detestation of the wa) refused. 

4. This serves to insinuate a suspicion of them, 
which might oblige them to declare themselves with 
more plainness, and with more vehemeney and con- 
cern ; which might be a standing witness against 
them and their posterity, when straying from God. 
Now having opened this argument, we shall next offer 
a few observations from it, and so go on to the next 
part of the verse, which is the thing we design to 
insist on. 

And, of many observations, we only offer the few 
following. 

1. Every man is obliged to serve some god. This 
the argument not only supposes, but insinuates as a 
thing ridiculous, or so absurd, that it is not to be sup- 
posed, that any rational man can be guilty of reject- 
ing all gods : they must serve God or idols. 

2. The Lord binds no man to any thing but what 
is for his good; and what may, arad will, upon due 
consideration, appear to be for it. 

3. The Lord will have such as serve him, to do it 
upon a rational conviction of the advantage of his 
service ; and therefore says, If it seem evil unto you, 
go where you may do better. 

4. The Lord fears not the issue of a fair delibera- 
tion, and the serious consideration and comparison, 
both of what may be said for him and against him ; 
and, therefore he bids them look if they could, upon 
a due consideration, prefer idols to him. 

5. Snch as look well to idols will soon see the foi- 






THE CHRISTIANS DUTY. 5 

ly of them: It is but look to them, and ye must ab- 
hor them. 

6. To be satisfied who is to be preferred, God or 
idols, requires no long time to deliberate ; it is but 
look, and ye shall be satisfied, Chooseyethis day. Ye 
may be clear on the point, says he, this very mo- 
ment, before ye leave the spot. 

Thus far have we considered the argument. Wc 
have next Joshua's own resolution : But as for me 9 
and my house, ive will serve the Lord. 

This being that which we had the principal regard 
to in the choice of this text, we shall more particu- 
larly notice every thing in it. And, 

1. We have the thing resolved upon, and that is 
the Lord's service ; service, though it be sometimes 
more strictly taken in the scripture, yet here is, no 
doubt, to be taken in its full latitude, for the whole 
of that obedience that the Lord Jehovah, who has 
the only indisputable title to our obedience, requires. 
He is Lord \ and we are universally in all things, in 
all respects, subject to him, and therefore obliged in 
all things to serve him, to whom we are accountable. 
Whence, by the bye, observe, (1.) God has an un- 
questionable title to man's obedience ; he is the Lord, 
in a way of eminence, to whom obedience is due from 
all. — (2.) There is something engaging in God's ser- 
vice, sufficient, when known, to engage man to make 
it his choice, notwithstanding that strong inclination 
he has to command, and that eager desire he has of 
liberty. 

2. We have, in the words, the resolution itself : 
We will. There is no constraint in it. It is our 
choice : not only do we look upon it as our duty, that 
which we are bound to do, but we look on it as our 
privilege, and our will is set upon it as good. Whence 
ve may again note, (1.) People should serve the 
Lord willingly : this is a binding example, one ap- 
proveu of God, and proposed to our imitation. (2.) 
Such as know the Lord's service will make it their 
choice. 



6 THE CHRISTIAN'S DWTY. 

3. We have the person by whom the resolution is 
taken, Joshua, an old man, who had followed Got! 
through a wilderness, and many trials ; and Joshua, 
a great man, a great general. Here it may be re- 
marked, (1.) That a long trial of God's service, even 
when attended with no small outward disadvantages, 
will not make any forego it, but rather engage them 
to it. (2.) It derogates nothing from the character 
of the greatest to serve the Lord. (3.) As the head 
of a family may prevail much upon those in the fami- 
ly, so his whole interest in them, and influence on 
them, whether children or servants, ought to be era- 
ployed, in order to engage them to serve the Lord. 

4. We have in the words the firmness of the reso- 
lution insinuated, partly on the declaration of it, and 
partly in the adversative particle but : But as for me 
and my house, we will serve the Lord. But as for 
me, this form of expressing it seems to import these 
three things. (1.) That he himself had considered 
the matter seriously. (2.) That he was come to a 
firm resolution. (3.) That whatever way their choice 
would fall, it would have no influence upon him, toal- 
ter him. Whence observe, (1.) Acquaintance with 
God fixes people immoveably in his way. — (2.) Such 
as do in earnest engage in God's way, from their own 
acquaintance with it, will not depend upon others in 
their resolutions. 

5. In the words, we have the extent of his resolu- 
tion : As for me. and my house; which imports, we 
conceive, (1.) A desire of the peopled engaging to 
do so, and is as much as if he had said, I would have 
you resolve upon it; and were ye as much under my 
influence as my house is, I would use my utmost in- 
terest to persuade you. — (2.) A direct declaration of 
his own resolution to keep firm to God's service. — (3.} 
An engagement to improve his utmost interest, wheth- 
er by authority, persuasion, or example, to engage 
all his own family *o follow the Lord; as if he had 
said, if I cannot prevail with all whom I would have 



THE CHRISTIAN S DUTY. 7 

engaged in the service of God, jet I shall want none 
of those whom I may have an influence on. Whence 
observe, (i.) Real religion will make men careful 
that they themselves serve the Lord. — (2.) It will not 
rest there, but will lead us to do our utmost for en- 
gaging others. 

6. We have in the words, the order ; he first speaks 
of himself, and then his family : whence we may 
note, (1.) True religion looks first inward to a man's 
self. (2.) Where a man is right engaged himself, he 
will use his utmost endeavours to have his family en- 
gaged also in the service of God. 

Now, the design of this resolution, we may from 
the whole see, is to enforce the duty exhorted to in 
the former verse ; and it has a considerable influence 
this way, 

1. In that it speaks the thoughts of a wise man 
to favour the way of God. 

2. It contains the thoughts of a dying wise man 
in favour of God's service ; and, finally, of one that 
they stood under many ties to have a special regard 
to. 

We design not to discourse all these truths ; we 
shall therefore take up the sum of this resolution in 
three truths, which, if the Lord will, we design at 
some length to insist on. 

Doct. I. " Such as engage in the service of God, 
ought to do it deliberately, resolutely, and willing- 
ly/ 5 

Doct. IT. " True religion begins at home ;" or, "A 
man must be himself a servant of God, before he 
can engage others aright." 

Doct. IN. "Where a man is himself engaged in 
the Lord's service, he will endeavour to have his 
family engaged also." 






3 THE CHRISTIANAS DUTY. 

The rise of these truths from the words, we shall 
not insist upon, because it is sufficiently clear from 
what has already been said in opening them. 

We shall now begin with the first of them, That 
such as engage in the service of the Lord, ought to 
serve him resolutely, deliberately, and willingly. 

That we ought to serve the Lord, innumerable 
scripture precepts require, and even the light of na- 
ture testifies. 

And that we should do it deliberately and resolute- 
ly, our Lord, in the parable of the foolish builder, 
who counts not the cost, Luke xiv. 28, plainly e- 
nough teaeheth. 

Nor is it less plain, that willingness is required in 
order to acceptance, since it deserves not the name 
of service that is constrained. Where the will is 
wanting, nothing can be accepted : and where this is, 
many imperfections will not hinder acceptance, 2 
Cor. viii. 12. For if there be a willing mind, it is ac- 
cepted according to that a man hath, and not ac- 
cording to that he hath not. 

But that we may further clear this truth, we shall, 

I. Show what it is to serve the Lord. 

II. Show what it is to do it deliberately, resolute- 
ly, and willingly. 

III. We shall inquire, why we are obliged to serve 
the Lord willingly, deliberately, and resolutely. 

IV. In answer to an objection that may be moved 
for the doctrine of faith in Christ, as we have for- 
merly preached it, we shall endeavour to show, what 
place there is for such service in the second covenant, 
and what necessity of it even to believers. 

I. Wc are to begin with the first of these : and, 
that we may open unto you this head, we shall com« 
prise that account we are to offer of the Lord's ser- 
Tice in a few remarks. And, 

1. Though, by the service of God, the scripture 
means many things, and uses the expression in seve- 
ral senses, yet there are three things principally and 



THE CHRISTIAN'S DUTY. 9 

mainly called the services of God. (1.) There is 
the solemn service of God in the duties of his wor- 
ship ; so we may understand our Lord's words to the 
tempter, Matt. iv. 10, "Thou shalt worship the 
Lord thy God, and him only shalt thou serve. 55 (2.) 
There is the ordinary service of God, in the course 
of our walk with him : Of this it is the apostle speaks, 
Heb. xii. 28. " Let us have grace to serve the Lord 
with reverence and godly fear." And, (3.) There 
is the extraordinary service of God, in some notable 
duties, called for of some persons, in some special 
seasons; and from their compliance with those du- 
ties, they are called the servants of the Lord : and 
thus Mouses, Rev. xv. 3. is called the servant of God, 
in a way of eminency. They who got the victory, 
are said to " sing the song of Moses, the servant of 
the Lord, and the song of the Lamb'^ All these 
three significations are here intended, at least none 
of them can be excluded. We must serve the Lord 
in the duties of his worship, in the whole course of 
our walk, endeavouring to do always the things that 
please him ; and when called to extraordinary duties, 
we must not decline them. 

2. There are three things requisite to fit a man to 
serve the Lord, or to do any thing that can justly 
challenge that name. Men are not naturally fit for 
the Lord's service ; and they far mistake it, who 
think that they may, just when they please, put their 
hand to the Lord's work, and do it right. Nay, be- 
fore ever we can do any thing that God will own as 
service, we must; (1.) Give up with our old masters. 
We are all by nature the servants of Satan and sin ; 
" for their servants we are to whom we obey, whe- 
ther of sin unto death, or of obedience unto right- 
eousness," Rom. vi. 16. And no less sure it is, that 
we all naturally serve and obey divers lusts : but now 
we must renounce these, before we serve the Lord; 
for we are assured, that there is no serving two mas- 
ters. The Lord will not halve it with sin, Matt. vi. 



10 THE CHRISTIAN'S DUTI. 

24. " No man can serve two masters : for either lie 
will hate the one, and love the other ; or else he will 
hold to the one, and despise the other : ye cannot 
serve God and mammon." And, I assure you, this 
is no easy matter to get a sinner and his old master 
fairly parted ; no less than the mighty power of God 
can do it. Sometimes there may be out-casts, but 
matters are quickly made up betwixt them, and all 
agreed again, until God himself effectually persuade 
to a seperation. (2.) There must be a fair engaging 
to Christ as our Master. We must accept of him for 
our Lord. A master will not allow one to come in, 
and put his hand to his service, unless he first co- 
venant and engage to own him for his Lord ; and 
this is no easy matter, to bring a sinner, who is na- 
turally an enemy, to come this length. To call Christ 
Lord, is something more than to resolve, under a con- 
viction, to live better, and serve the Lord; nay, it is 
somewhat more than, under some work on the affec- 
tions, to go to a corner, and make or write a person- 
al covenant. I fear, personal covenanting, however 
good and justifiable in itself, yet it is far mistaken, 
and much abused by some, while it is made a ground 
of hope by some, who never understood what conver- 
sion meant, never were humbled, and taken off their 
own bottom, and engaged to the Lord by the power 
of his grace. Tf any man think this an easy matter, 
to call Christ Lord, he has never yet done it to pur- 
pose. I am sure, the great apostle thought it no 
easy matter, but a thing so far above the line of na- 
ture, that the work of the Holy Ghost is required to 
bring ns to it. 1 Cor. xii. 3. " Wherefore I give 
you to understand, that no man speaking by the Spi- 
rit of God, calleth Jesus accursed ; and that no man 
can say, that Jesus is the Lord, but by the Holy 
Ghost. " (3.) Before any can serve God, he must 
have a heart suited to the work. The carnal man 
is not subject to the law of God, but opposite to 
every duty. — Before the fruit be good, the tree must 






THE CHRISTIAN'S DUTY. 11 

lie good. It is one of the many mad attempts that a 
deceitful heart, and deceitful devil, put people upon, 
under convictions, to serve the Lord, in newness of 
life, with old hearts : But they who have learned of 
'.Christ, Matt. vii. 17. thai the tree must first be made 
good, before the fruit can be so, will know other 
things. First we must be created in Christ, and 
then we may walk in good works, Eph. ii. 10. Now, 
not one piece of service that is acceptable can any 
perform, without these three pre-requisites. 

3. That ye may understand what it is to serve the 
Lord, we shall offer you this remark, that, before 
any piece of work performed by us can justly chal- 
lenge this honourable name of service done to the 
Lord, it must have these six qualifications. 

(1.) It must be a thing commanded, otherwise it is 
serving our own fancy, and not the Lord. The mas- 
ter's precept is the measure of the servant's obedi- 
ence. We never find the Lord approving any for do- 
ing what he did not command them ; nay, we find 
him, even when he has forbid things, rather chal- 
lenging the doers, because they did what he com- 
manded not, than because they did what he forbade. 
Jer. vii. 31. <* They have built the high places of 
Tophet, which is in the valley of the son of Hinnom, 
to burn their sons and their daughters in the fire ; 
which I commanded them not, neither came it into 
my heart." And to the same purpose is chap. xix. 
5. " Who hath required this at your hand?" Will 
one day be the entertainment of such services as are 
done without a command ? And there is^one com- 
mand that puts them all to the door, Deut. xii. 32. 
« What thing soever I command you, observe to do 
it ; thou shah not add thereto, nor diminish from 
it." 

(2.) There must be a regard had to the authority 
of the command in the doing. If men shall, upon 
sinistrous motives, as very oft they may, do the 
things that are commanded, God will not reckon this 



1& THE CHRISTIAN'S DUTY. 

for service done to him : men who cannot pry into 
the hearts of the doers, may; but such deceits take 
not with God. It is not obedience, that is not done 
because commanded. It is frequently repeated in 
the erection of the tabernacle, that every thing was 
done " as the Lord commanded Moses," Exod. xvi. 
34. and xxiv. 4, &c. and that to intimate, that Moses 
in every step had his eye upon the command ; and 
sp should we, in every thing, eye (he command. 

(3.) Every duty, that it may be service to God, 
must be done in the name of Christ. God will ac- 
cept of no service but what is offered on this altar, 
Col. iii. 17. *« And whatsoever ye do in word or deed, 
do all in the name of the Lord Jesus, giving thanks 
to God, and the Father by him." In the name of 
Jesus is, [1.] By the command of Jesus, Matt. xvii. 
%0. Nothing, I am sure, can be done in his name, 
that has not the warrant of his command. [2.] In 
the name of Christ, is in the strength received from 
Christ, Luke x. 17. It was the name of Christ, that 
is, the power of Christ, that cured the lame man, 
Acts iv. 10. : and it must be this that must enable us 
to duty. [3.] In the name of Christ, is in a depend- 
ence upon him for the acceptance of our service ; for 
all our sacrifices must be offered upon this altar, 
which sanctifieth the gifts that are put on it. [4.] 
In the name of Christ, is to the glory of Christ. Nor 
will any service be accepted that runs not in this 
channel. 

(4.) Every piece of service, that God will own as 
such, must be done in faith : « For without faith it is 
impossible to please God ; for whatever is not of 
faith is sin." Now, faith looks at the promise as its 
only security, both for thorough bearing, acceptance, 
and reward. 

(5.) Service must be done in the manner that is re- 
quired. It is not enough that the thing be done, but 
it must be done in the manner that is commanded; 
for even this comes in as a part of the command, 



THE CHRISTIANS DUTY. 13 

Psal. cxix. 4. « Thou hast commanded us to keep 
thy precepts diligently." 

(6.) Service must be done in the proper time. God 
has filled up our time with work, and every duty has 
its own time, and we must do every thing in its sea- 
son ;" and, *' to-day, if ye will hear his voice." If 
the command be, to-day, obedience to-morrow will 
not answer it. If any of these be wauling, then God 
will own no duty as service done to him. 

*. To add no more, we offer this one remark, for 
clearing what is meant by the Lord's service ; and 
that is, that one may be called a servant of the Lord, 
or claim this title, it is not enough to do some one 
piece of commanded duty ; nay, nor is it enough to 
multiply duties. But, (1.) There must be an equal 
respect unto all God's commands : " Then shall I 
not be ashamed when I have respect unto all thy 
commands," says the Psalmist, Psal. cxix. 6. The 
heart must be reconciled to all, and count tbemtobe 
right concerning all things. (2.) There must be fix- 
ed bensail of will towards a compliance with them 
all A servant must have it to say, with the apostle, 
Heb. xiii. 18. that he is ■« in all things willing to live 
honestly." And, (3.) There must be a constant and 
permanent endeavour to comply with them. We 
must " show the same diligence to the full assurance 
of hope unto the end." Heb. vi. 11. And surely, if 
these few things were duly weighed, most who have 
hitherto looked upon themselves as good servants, 
would begin to be jealous of themselves, as mistaken 
in this matter. 

II. We are next to show you what this deliberation, 
resolution and willingness is, which ought to accom- 
pany an engagement in the Lord's service. As for 
the 

First of them, deliberation, we shall open its na- 
ture in the following*observations, in as far as it re- 
spects our present purpose. That what we do in mat- 
ters of great moment ought to be done deliberately, 



14 THE CHRISTIANAS DUTY. 

is what none will deny; and therefore none cTtnques>~ 
th*n the necessity of acting deliberately, when we en- 
gage ourselves to the service of God. Only some 
may be at a stand concerning the meaning of it, 
which we shall endeavour to open. 

(1.) When we say that men should engage in the 
service of the Lord deliberately, we do not mean, that 
they should take a long, or indeed any time, to con- 
sider, before they do engage in the service of God, 
"Whether they shall do it or not. This is only requi- 
site in cases where it is hard to discern what is ad- 
viseable, and where duty doth not oblige to do any 
thing presently, without loss of time. Here all 
things are quite otherwise : We are born under an 
obligation to serve the Lord ; and the reasonableness 
as well as the advantage of it, are so obvious, that to 
be ignorant of them, is to be culpably blind. Nor, 

(2.) Doth this deliberation import any doubt or 
hesitation, whether we may do better elsewhere : 
this were wicked and highly faulty. But, 

(3.) To engage in the Lord's service deliberately, 
is to engage upon knowledge of that service, which 
w devote ourselves to. It is the sin, the folly of ma- 
ny, especially, when some way convinced of sin, and 
the bitter issue- of its service, that presently they re- 
solve they will serve the Lord ; but in the mean 
time they know not what it is to serve the Lord, ei- 
ther as to matter or manner. Most part think, that 
to serve the Lord is only to perform some of the ex- 
ternal duties of religion, and that without respect to 
any of those circumstances we have mentioned. But 
all ought to know who are in case to serve the Lord, 
what service he requires, what way he will have it 
done; and all the particulars mentioned formerly, 
when treating of the first general head, for explica- 
tion of this truth. 

(4.) That one may be justly said to have been de- 
liberate in this undertaking; it is necessary that he 
know so much of his obligation, both by duty and in- 



THE CHRISTIANAS DUTY, 15 

terest, to undertake this service, that nothing that 
may afterwards fall in his way may be able to make 
him think he has acted cross, either to duty or inter- 
est, in the undertaking, or that he might have em- 
ployed himself to more advantage otherwise. 

(5.) A man that engages deliberately, will look to 
all the disadvantages, real or seeming, that attend 
this undertaking, and know when he engages, that 
the advantages will outweigh the disadvantages. 
And, 

(6.) A man that engages deliberately, will know 
that what he engages in is practicable, and how it 
may be done. Upon the whole, to engage in the 
Lord's service deliberately, is to do it, after we are 
acquainted with the nature of the work, and have so 
much knowledge of the advantage and practicable- 
ness of the undertaking, that nothing that falls in or 
may occur afterward, may be able either to make 
us repent our undertaking, or quit it as impractica- 
ble. 

Some know not the service they bind themselves to, 
and therefore engage rashly ; and when they come 
to understand it, they find it not suited to their ex- 
pectation, and therefore they quit it. Some know 
not the advantage of it, and therefore when the ser- 
vice of sin seems to bid fairer, they rue their bargain ; 
others look not at some seeming disadvantages that 
attend the service of the Lord, and therefore they 
begin upon sight of them to wish they had not en- 
gaged in it : the Psalmist came near to this, PsaK 
lxxxiii. 13. And, in a word, some bind themselves, 
without ever thinking what strength the work re- 
quires, and where it is to be got ; and after experi- 
ence tells them, it requires more than they have, 
they are fair to quit it ; but deliberation prevents all 
these. And thus much for deliberation. 

2dly. We must engage in the service of God resa* 
lutely ; that is, 

(1.) We must lay our account with difficulties^ not 

Gg2 



16 THE CHRISTIANAS DUTY* 

indeed from the service itself, for the Lord's ** yoke 
is easy, and his burden light ;" but from our own 
corruption and enemies, that oppose us in the under- 
taking. Every one that puts his hand to the Lord's 
Work, must lay his account with fighting, as well as 
working : he must be like the buiiders upon the wall 
of Jerusalem, Neh. iv. 17. work with one hand, and 
hold a weapon with the other. 

(2.) To engage resolutely, is to resolve not to quit 
the work upon account of difficulties, or say with the 
sluggard, "There is a lion in the way, and I shall be 
slain in the streets ;" but to hazard all, and so sur- 
mount these difficulties, or die in the quarrel. 

[3.] To engage resolutely in the Lord's service, is 
to do it upon a conviction, that we are not at liberty, 
upon the account of any real or seeming difficulty, 
to quit it; but that of necessity, we must not only 
engage, but in the Lord's strength we must, in spite 
of all difficulties, persevere to the end. But now, 

Sdly 9 This is not all; but further, we must en- 
gage willingly in God's service. Some do serve, but 
the want of this spoils all. Now this unwillingness, 

[1.] Excludes constraint. We must not, like the 
slave that's bound, engage in the work for fear of the 
whip. Some multiply performances, others serious- 
ly, as they think, under awakenings of conscience, or 
sickness, resolve to serve the Lord ; aye, but it is on- 
ly fear, either of hell, or the lashes of conscience, 
that obliges them to it ; cross their inclination, take 
these out of the way, and they would not serve the 
Lord. 

(2.) Willingness excludes selfish regards, such as 
only eye the advantageous consequences of God's ser- 
vice. Some serve the Lord, like Jehu, because they 
see it makes at present for their interest : but if it 
were not so, they would act otherwise ; and some, 
out of hopes to get heaven for their service, do the 
same* But this will not do : this is indeed a sort of 



THE CHRISTIAN'S DUTT. IT 

constraint; for, could the service and its consequen- 
ces be parted, the service would not be chosen. 

(3.) Willingness imports a liking of the service, 
as well as the consequences, a suitableness in the will 
to the service, which makes even the service itself 
the object of our choice, and makes it, even when 
the consequences are not eyed, appear agreeable and 
pleasing; and this can never be where the heart is 
not renewed ; for" the carnal mind is enmity against 
God, is not subject to the law of God, neither indeed 
can be. 55 Rom viii. 7. And therefore, till a day of God's 
power change the heart of man, and create him in 
Christ Jesus to good works, there is no possibility of 
engaging willingly in the service of God. Psal. ex. 3. 

III. We are now come to offer some reasons why 
we should engage in the service of God, deliberately, 
resolutely, and of choice. Of many we name a few. 

1. It is suitable to the rational nature; for we de- 
base ourselves, and act not like rational men, if we 
act not resolutely, deliberately, and willingly, in a 
matter especially of so great moment. Not to act 
deliberately, speaks us foolish ; not to act resolutely, 
speaks us weak ; and not to act willingly, speaks us 
slaves. 

2. The nature and honour of God makes such ser- 
vice necessary. That service which is unbecoming 
a rational nature, cannot surely be acceptable to God, 
who is the highest reason. What is reproachful to 
the nature of man to perform, must surely be so to 
the nature of God to accept. If man cannot act iu- 
deliberately, irresolutely, or unwillingly, without re- 
proaching his nature, surely the holy God cannot ac- 
cept of what is so done, without reproaching his 
own ; and if it he dishonourable for man to perform 
such service, as is not the fruit of deliberation, choice, 
and resolution, surely it is also dishonourable for God 
to accept it. 

3. The nature of the service requires it; for it is 
called, Itom. xii. 1. " Our reasonable service." It is 



IS THE CHRISTIAN'S DUTY. 

so by way of eminence ; and surely, without those 
three properties mentioned, it cannot deserve that 
name, 

4. Unless it be done thus, we are not like to con- 
tinue in it ; and this will be both dishonourable and 
disadvantageous. What is rashly undertaken, is usu- 
ally quickly given over : what is irresolutely engaged 
in, is easily hindered : and what is the fruit of con- 
straint, cannot be permanent : and this spoils all ; 
for unless it be continued in, we lose what we have 
wrought, and all the length we have gone will not be 
remembered. Ezek. xviii. 24. "When the right- 
eous turneth away from his righteousness, and com- 
rnitteth iniquity, and doth according to all theabom- 
inatious that the wicked man doth, shall he live ? All 
his righteousness that he hath done, shall not be men- 
tioned ; in his trespass that he hath trespassed, and 
in his sin that he hath sinned, in them shall he die." 

IV. The only thing remaining, is to show, what 
place now, under the gospel dispensation, is left for 
this service ; and that in answer to a common objec- 
tion that is made against it, upon supposition of ad- 
mitting the doctrine of faith, may some say, " If we 
believe, what ye not long ago taught, that we are to be 
justified only by faith, then what need of serving the 
Lord ? what need ofholiness ? if the obedience of ano- 
ther must be our righteousness before God, we may 
spare our pains ; there is no need that we obey." 

This objection is old indeed, and I may say it is 
Dew also. It is one of the many artifices that the 
enemies of the grace of God have made use of for 
discrediting the justification of sinners before God, 
by the imputed righteousness of Christ ; and at this 
day, it is mightily urged by Papists, Soeinians, and 
especially Arminians, who swarm in these lands; 
and therefore, before we come to answer it, we have 
two or three things to say in reference to it. And, 

1. We do indeed confess, that any doctrine that has 
•not a favourable aspect upon holiness, is to be sus- 



THE CHttISTIAN*S DUTY. 19 

pecfed ; and we do profess ourselves willing (hat our 
doctrines shall be tried by their influeuce upon holi- 
ness: and further, we do solemnly protest, that as 
soon as the charge laid against the doctrine of faith 
shall be fairly proven, we shall abandon it. But, 

2. We are not resolved to quit it, because some 
men, whose lives and pens smell not over much of 
holiness, are pleased to alledge that it favours not 
holiness. 

3. We must say, it seems very hard to alledge, that 
Calvin's doctrine of justification is an enemy to holi- 
ness, while the opposers and enemies of this doctrine, 
at the same time, nickname the maintainers of \% 
Puritans, Precisians, and I know not what, because 
they will not take so great a latitude in their practice 
as themselves ; nay, frequently, because they cannot 
get their walk condemned, they pass a judgment up- 
on their hearts, and usurp God's prerogative* calling 
them hypocrites. 

4. We hope to show sufficient reason for holiness, 
and to give it a very useful room, though we allow 
it not that place which is due to the righteousness of 
the Lord Jesus Christ. 

What place, will you say, has it? of what use is 
it ? I answer by showing, 

lstn What place it has not ; and we say, 
(1.) It is of no use in order to merit any thing, ei- 
ther in time or eternity, at the hand of God ; it can- 
not merit or deserve the least temporal blessing ; far 
less can it deserve heaven, and those glorious spirit- 
ual privileges that are there enjoyed : "What, can a 
man be profitable unto God, as he that is wise may 
be profitable unto himself? Is it any pleasure to the 
Almighty that thou art righteous? Or is it gain to 
him that thou makest thy ways perfect V 9 Job xxii. 
2. 3 " If thou be righteous, what givest thou him ? 
or what receiveth he thine of hand ? Thy wickedness 
may hurt a man as thou art, and thy righteousness 
may profit the »oa of man/' Job xxxv. 7. 8. Onr 



20 THE CHRISTIAN'S DUTY. 

goodness extends not to him, and therefore it be- 
comes us when we have done all, to own that we are 
unprofitable servants. 

(2.) Our service we do to the Lord, is not that up- 
on the account whereof we are justified before God. 
When we stand at the tribunal of God, to be tried for 
our life, our plea must not be, Lord, we have served 
thee according to thy law ; this will stand us in no 
stead, « for by the works of the law will no flesh be 
justified." Gal. ii. 16. Our service, if weighed in 
the balance of the sanctuary, will be found wanting. 

(3.) Our service will not be so much as a part of 
that righteousness, upon the account whereof we are 
to be justified before God, Christ will not halve the 
matter so, either he will be our entire righteousness, 
or not at all. He will not compound the matter, for 
so we should have somewhat to boast of, and should 
not glory only in the Lord. 

(4.) Sincere service, by the gracious acceptation of 
God, is not put in that same place, under the cove- 
nant of grace, which perfect obedience had under the 
covenant of works. This is contrary to the whole 
tenour of the scriptures. But what need, will ye say, 
can there be of this service, since it is not allowed to 
have any part in our justification ? We answer by 
showing, 

2dty 9 And positively, That it is of very great use, 
and there is an indispensable necessity for it; and that, 

(f.) Upon the account of the command of God. — 
Now, this binds still, and would have bound, though 
there had been no reward annexed to it ; and this is 
still in force, for *• this is the will of God, even our 
sanetification." 1 Thess. iv. 3. 

(.2.) It is indispensably necessary, in regard of the 
believer's voluntary engagement to it. When faith 
once gets a view of Christ, it says to him, as Thomas 
did npon another occasion, « My Lord and my God ;" 
and if once we call Christ Lord, we thereby bind our- 
selves to be his servants* 

(3.) It is necessary from the new nature, regene- 



THE CHRISTIANAS DUTY. 21 

ration. Believers are "created in Christ Jesus to 
good works. 55 Eph. ii. 10. They are born again ; 
they are partakers of the divine natHre. Now, our 
Lord assures us, that a good tree cannot bring forth 
bad fruit — Know, " whosoever is born of God, sin- 
neth not." John v. 18. It is as natural for the new 
man to be holy, as for the old man to be otherwise. 

(4.) It is the necessary result of these principal 
graces of the new creature, viz. love and gratitude. 
Hear the great apostle Paul, 2 Cor. v. 14, 15. " The 
love of Christ eonstraineth us, because we thus judge, 
that if one died for all, then were all dead ; and that 
lie died for all, that they which live, should not hence- 
forth live unto themselves, but unto him who died 
for them, and rose again." 

(5.) It is uecessary that we serve the Lord, in or- 
der to obtain the great ends which all believers do 
propose to themselves; as, [1.] It is the way to glo- 
rify the Lord, which is certainly the believer's main 
end; and hereby certainly is God glorified, if we 
bring forth much fruit. Hence that exhortation,— 
" Let your light so shine before men, that they may 
see your good works, and glorify your father which 
is in heaven." Maith. v. 16. Again, [2.] It is the 
way to be made meet for the enjoyment of God, 
which the believer aims at, as one of his principal 
and most noble designs. Now, the more we abound 
in the service of God, the more meet we are for the 
enjoyment of God, who is of purer eyes than to keep 
up communion with those who are not holy. Justi- 
fication is necessary to give us a right unto the enjoy- 
ment of God, and communion with him. Sanctifica- 
tion is necessary to make us meet for the actual en- 
joyment of it. Again, [3.] To serve the Lord, to be 
holy, is the way to perfect our natures, and to bring 
them to the highest pitch of perfection they are ca- 
pable of. This is our wisdom and understanding, 
Deut. iv. 6, and consequently our glory and honour 
to serve the Lord. Further,* [4.] To serve the Lord, 



22 THE CHRISTIAN'S BUTT. 

is the way to be useful to others. And this is one of 
the believer's great designs, and it is gained by this ; 
for this is profitable both for their conviction and eon- 
version ; nay, and many other ways not now to be 
insisted on. 

(6.) It is necessary that believers serve the Lord, 
in regard of the great provision that the Lord baa 
made for them under the gospel, in order to fit. them 
for this service : there is an abundant provision of 
grace to enable them to serve God acceptably, with 
reverence and godly fear. Now, upon these accounts, 
ye may see how necessary it is that we serve the 
Lord, though we are not to be justified by our ser- 
vice. And not a few or her no less considerable 
grounds of obedience under the New Testament dis- 
pensation, might be mentioned, were it not that we 
hasten to the application, which now follows. 

It now remains that we apply this truth ; and we 
shall, in the first place, draw some few general infe- 
rences, for information from the words. Is it so, 
that they who engage in the service of God, should 
do it of choice, resolutely, and deliberately ? Then, 

1. It is not so easy a thing to engage in the service 
of God, as some may think, to get the will of man, 
that is obstinately set against God, brought to a com- 
pliance with his will in all things is very hard : ** The 
carnal mind is not subject to the law of God, nor in- 
deed can be." And O what a mighty difficulty is it, 
do ye think, to do this after a deliberate view of all 
the difficulties of this service, and a discovery of its 
opposition to corrupt nature ? Such of you as think 
it easy to engage in the service of the Lord, are yet 
to begin. 

2. No unregenerate man is aright engaged in God's 
service ; for no unregenerate man, after a deliberate 
view thereof, and the consequences of it, will engage, 
or can engage in it ; and, therefore, sirs, think upon 
it seriously* if you be not born again, je are not yet 
servants of God. 



THE CHRISTIAN'S DUTY. 23 

3. We may draw this conclusion from the doc- 
trine, that God has no mind to cheat his servants. 
All the plot of Satan and sin is to get people enga- 
ged hefore they think : for if they think, they de- 
spair of carrying their point : hut God will have us 
deliberate. It is the peculiar glory of man, that he 
is capable of considering what he doth before he do 
it, and that he can weigh all the circumstances of ac- 
tions ; but profane sinners dare not do so; they dare 
not go alone, and consider what were the motives 
prompting them to what they did, what way they will 
make their account to God, what they have to ex- 
pect after this life is done. To think of these things, 
and the like, would make them mad : but the godly 
man can go alone, and look to his whole actions, and 
do it without fear ; and can look to all things past, 
present, and to come, without discomposure; and 
when he chooses the service of God ; he does it deli- 
berately : the Lord will have him to do so, and there- 
fore he knows he is not circumvented. 

4?. We may infer, that there is a vast odds betwixt 
the service of God, and the service of sin. We can- 
not become God's servants without acting like men, 
acting rationally, deliberately, and resolutely : but, 
on the other hand, there is none can engage, or con- 
tinue in the service of sin, but he must lay aside the 
exercise of reason, and act like a beast. 

Did we not design brevity, we might improve this 
doctrine many other ways than for information, now 
discussed, viz. for trial, reproof, conviction, and cau- 
tion. But we shall waive all these, and only insist 
upon exhortation. 

Is it so, that we should not only engage in the ser- 
vice of God, but that we should do it deliberately, re- 
solutely, willingly? Then, my friends, we intreat, 
an:!, in the fear of the Lord, exhort you all this day, 
to make choice of the Lord for your God and Mas- 
ter, and cheerfully, resolutely, and deliberately, en- 
gage yourselves ia his service j and, with the people 

H h 



24 THE CHRISTIANAS DUTY. 

of Israel, say, and hold hv it. We tpill serve the Lord, 
This exhortation comprises the whole of our com- 
mission from the eternal God to you. If we prevail 
not in this, we gain nothing, nor can we do you any 
service, nor can ye do us any real kindness. If we 
prevail not in this, then ye are for ever ruined, and 
We have lost our labour as to you, your damnation is 
sure; the gospel will aggravate your sin, aecent 
your misery, and we shall be witnesses against you : 
surely, therefore, it is of moment, and worthy of se- 
rious consideration, what ye will answer, what ye re- 
solve to do. Instead of many motives I might use on 
this occasion, we shall answer some questions that 
will readily cast up in the minds of such among you, 
as entertain any serious thoughts about the matter; 
and, in the answers to them, we shall couch motives 
sufficient, if the Lord breathe upon them, to persuade 
the most obstinate enemies ; and, if the Lord breathe 
not, nothing will be able to effectuate this. 

There are six questions will readily employ the 
thoughts of such as are in earnest about this matter. 
i. Who is the Lord, that we should serve him ? 2 
Will he accept of service at our hand ? 4. What 
work will he employ us in ? 5. Whom shall we be 
joined withal? 6. What wages will he allow ? — 
These are the most material concerns of one that 
means to list himself a servant ; if he get a satisfying 
answer upon all these heads, he must engage, Now 
of each of these in order ; and, 

1st Some of you will think, Who is the Lord that 
me should serve him 9 We know him not; and we 
would fain be some way acquainted with him before 
We engage, at least we would know who he is. 

For answer to this, we say, It is very reasonable 
ihat ye know him, to whom ye submit yourselves, be- 
fore ye do it ; and would to God this method had 
been still followed by you, and then I am sure Satan 
had not this day had so many servants, nor Christ so 
many enemies. We cannot pretend to tell what God 



THE CHRISTIAN'S B¥TY. 25 

is ; for none can search out the Almighty to perfec- 
tion. Bat only we shall tell you, he has all the 
qualifications of a master that a servant that is vise 
could wish. 

1. He is great, whom we call you to serve. Most 
kings on earth are but slaves; and to serve most of 
them, is but to serve them who are slaves to the ba- 
sest of lusts : But " the Lord is a great God, and a 
great King, even the King eternal, immortal, and in- 
visible, the high and only Potentate, the Prince of the 
kings of the earth." None may compare with him 
for the excellency of his person. Thus saith the 
Lord, Isa. xliv. 8. " Is there a God besides me ? yea, 
there is no God, I know not any.'* None is equal to 
him in the magnificence of his habitation. " The 
heaven is my throne, and the earth is my footstool, 55 
saith the Lord, Isa. Ixvi. 1. None equal to him in 
wisdom $ he is the " only wise God." And as for 
power, who can compare ? — For " what pleased the 
Lord, that hath he done in heaven, and in earth, and 
in all high places." And, in a word, he is the only 
Master, and all are his servants. 

2. As he is great and honourable, so he is gflod.— 
« The Lord is good and upright," Psalm xxv. 8. and 
in other places of scripture innumerable. The good- 
ness that a servant would desire in a master, lies in 
three things, and they are all eminently in God ; he 
is peerless in them all. (1.) He is a good Master, 
that puts his servants upon no work but what is suit- 
able and reasonable. (2.) Who bestows upon them, 
when careful, vast largesses, or great proofs of his 
bounty. And, (3.) Who is indulgent, compassionate, 
and merciful to the failings of his servants, when 
they do not willingly commit faults, nor obstinately 
persist in them. And in all these three respects the 
Lord is matchless. 

That his work is easy, we shall afterwards show 
at more length : at present it is enough to tell, that 
he who canaot.lie or mistake, has told us, that m his 



36 THE' CHRISTIAN'S DWTY. 

yoke is easy, and his burden light." And who knows 
jsot his bounty ? who feels not the effects of it ? His 
bounty is great above the heavens, and all shave 
largely in it ; for whatever there is of goodness and 
inerey in the lot of any, that is the fruit of his boun- 
ty. But, besides the common effects of it, he has 
particular favours he bestows upon such as arf emi- 
nently faithful. Look what marks of his respect, 
and what glorious tokens of his bounty, Abraham, 
Isaac, Jacob, Moses, Joshua, David, and the rest got, 
and that both in spirituals and temporals. Nor is 
liis mercy less to them that fear him, because of 
their infirmities. Though he has taken all imagina- 
ble care to caution his people against sin, yet he will 
not narrowly mark iniquity with them, nor enter in- 
to judgment. « Litile children, these things write I 
to you, that ye sin not : but if any man sin, we have 
an advocate with the Father," i John ii. i. The co- 
venant of grace is not behind with the covenant of 
works, in forbidding sin, and providing against it j 
the whole of it was revealed, preached, and written, 
that we sin not : but this is the peculiar glory of the 
gospel, that while the law leaves sinners sinking un- 
der the curse, the gospel sends and relieves them, 
and shows that there is « an Advocate with the Fa- 
ther." 

3. The Lord is a faithful God ; what bargain he 
makes, he will keep. Has he promised you a great 
reward ? ye may depend upon it : " He is not a man, 
that he should lie, or the son of man that he should 
repent." If he make himself known to you by the 
same of God Almighty, as he did to Abraham, Isaac, 
and Jacob, see Exod. vi. 2. to make them believe 
that what he promised he was able to perform, I as- 
sure you, he will not fail to make himself known to 
you also, as Jehovah God, that gives a being to his 
promise; as he did to Moses, when he called him to 
see the accomplishment of the promises made to 
Abraham, in the deliverance of his people out of 



THE CHRISTIAN'S DUTY* 27 

Egypt. But, being satisfied that the Master is wor- 
thy beyond compare, the 

2d Question will follow, Will he accept of us for 
servants? A question truly not impertinent, after 
the former answer ; for it is no wonder though any 
that knows God, or knows himself, doubt whether he 
shall be admitted a servant of the Lord ; and they 
that never saw any difficulty here, we fear not to tell 
them, that they serve an ill master to this very day, 
even the god of this world, the Spirit that works in 
the children of disobedience. But to the question we 
say, 

1. The Lord has taken some servants, and owned 
them as such, even out of the race of fallen man. 
We hear him speak of his servant Abraham, his ser- 
vant Moses, and David ; and that is encouragement 
to thee : men they were, sinful men they were ; and 
even the father of the faithful, Abraham, was au 
idolater. 

2. The Lord wants neither work nor wages for 
you ; the work he gives his servants is even to show 
forth his glory ; and this is enough to employ innu- 
merable millions more than have any being. And 
hence it is, that his servants many times find the 
work too great for them, and therefore call on all 
the creatures to praise the Lord. So we find the 
Psalmist calling upon fire, hail, snow, vapours, &e. 
to praise the Lord, Psal. exlviii. ; and he concludes 
the book of Psalms thus: "Let every thing that 
hath breath praise the Lord : Praise yc the Lord," 
Psal. el. 6. Nor is there any searcity of wages : ashe 
has work for you, so his treasures are inexhaustible ; 
there is no want of any good thing to them that fear 
Mm, for in him dwells all fulness. 

3. We have this more to say for your encourage- 
ment, he will not cast at or reject you because you 
are sinners. Hear what such an one, a sinner, a 
great sinner, has to speak to this purpose, 1 Tim. i. 12. 
« I thank Christ Jesus our Lord, wjio hath enabled 

Hh2 



28 THE christian's duty. 

me, for that he counted me faithful, putting me into 
the ministry, who was before a blasphemer, and a 
persecutor, and injurious." See a sinner made a ser- 
vant, and one of the first rank made a prime minis- 
ter. 

4. We have this further to answer, he calls you to 
his service ; be then of good courage : arise, for the 
Master calls thee. Matt. xi. 29. « Take my yoke 
upon you, says our Lord : there is an invitation. The 
encouragement follows, « And ye shall find rest to 
your souls." And the reason is subjoined, « for my 
yoke is easy, and my burden light." 

3dly 9 Ye may next inquire, Upon what terms? I 
see he will admit me; but, may be. the terms are 
too high. Nay, this shall not hinder, if ye have a 
mind ; for there is nothing more engaging and rea- 
sonable than they are. And I shall shortly lay be- 
fore you these six particulars, as the terms whereon 
he will adroit you. 

i. Ye must renounce your old masters. Ye cannot 
serve two masters ; and therefore, if ye choose the 
Lord, ye must abandon the gods whom your fathers 
served on the other side the flood, and the gods o 
the Canaanites, among whom ye dwell ; that is, in 
plain terms, Ye must not serve Satan, ye must not 
serve divers lusts, ye must not serve the world, ye 
must not serve men ; all other masters you must for- 
sake, for " ye cannot serve God and mammon." 
And sure this is no hard condition, but what every 
servant must lay his account with ; and none have 
reason to do it with so much cheerfulness as they 
who quit sin. 

2. Ye must be reconciled to him upon gospel-terms. 
A master will not admit his enemy to his family as 
a servant : who would keep in his house one that has 
a design to ruin him ? Reasonable it is, then, to 
the highest degree, that before ye be admitted to the 
family, ye lay down the enmity that your hearts are 
jfcaturally full of against God, and be reconciled upon 



THE CHKI9TIATTS DUTT. 29 

the terms prescribed in the gospel, which are compri- 
sed by the apostle to the Pliilippians in two words* 
* Having no confidence in the flesh," and « rejoicing 
in Christ Jesus ;" which are indeed equivalent to 
other two words made use of by our Lord, "Deny 
himself, and follow me." " If any man will come 
after me, let him deny himself and follow me." 
For what he adds about taking up the cross, is inclu- 
ded in the latter words, " Follow me." And of the 
same force are the first two words mentioned, Phil, 
iii. 3. " We are the circumcision which worship 
God in the spirit, rejoice in Christ Jesus, and have 
no confidence in the flesh." Here shortly are the 
gospel-terms as to acceptance with God, and justifi- 
eaton before him ; there must be no confidence in the 
flesh, no expectation thence. But what is that, the 
flesh, ye will say, on which we are not to rest, in 
which we are to have no confidence? I will tell you 
some things called so by the apostle, in the following 
verses ef that third chapter to the Pliilippians. 

(1.) He calls church privileges so, external privile- 
ges: " Circumcised the eighth day ;" that is to say, 
it is not enough that a man was baptised, that he got 
his communion, that he is a hearer of preaching, and 
the like. 

(2.) Church membership : " Of the stock of Is- 
rael." A man may be a Christian, and sprung of 
godly progenitors, and go to ruin. There are many 
who may cry, Father Abraham, may be of his seed, 
and yet go to the pit themselves for all that. Again, 

(3.) It is not enough to be a member of the purest 
church on earth : this is flesh also. Paul was not of 
one of the tribes that degenerated ; but of " the tribe 
of Benjamin, a Hebrew of the Hebrews." A man 
may not only be a Christian, but a Protestant ; not 
6nly a Protestant but a Presbyterian ; but if he lean 
to either, he is no servant of God, were he in prin- 
ciple never so staunch to both ; it is flesh, and must 
not be trusted to. 



S0 THE CHRISTIANS BITTY* 

(4.) To be of the strictest party of the purest 
church, is not to be trusted to ; it is not enough that 
ye are one of the strictest among the Presbyterians, 
even one whom the world accounts a Puritan. Paul 
was of the purest church then on earth, and one of 
the purest and strictest party, " concerning the law 
a Pharisee." 

(5.) He not only was of the strictest party, but he 
exeelled most of them, <•' concerning zeal, persecut- 
ing the church/' It is not enough to be really of the 
strictest party, and even to outrun most of the strict- 
est in duty. 

(6.) He was one that was concerned only for reli- 
gion, and the honour of his profession, but he was 
blameless concerning the righteousness of the law. 
His religion led him to respect all God's commands, 
and his practice came so near to his principles, that 
no body could lay any thing to his charge ; he had 
great attainments, but he counts them all flesh ; and 
they are so, upon a triple account : they are things, 
most of them performed by man, who is flesh; they 
are tainted all of them with sin, which is the work 
of the flesh; they are done in subserviency to a 
carnal design, opposite to the spiritual design of 
the gospel : so that by flesh is to be understood 
whatever is done by man, or whatever is tainted 
with corruption, and that even after as well as be- 
fore conversion ; for the apostle excludes from any 
share in his dependence for justification, even attain- 
ments after conversion, while he says, " What things 
were gain to me," that is, while a Pharisee, " those 
I counted loss for Christ;" and then he subjoins, 
<* Yea, doubtless, and I count all things but loss." 
The first expression, " What things were gain," 
was too narrow, because it comprehends only what 
he had before ; and therefore he adds this more com- 
prehensive one to supply that, « all things ;" and 
that is the same with his own righteousness^ which 
lie would not be found in, in the following verses. In 



THE CHRISTIANAS DUTY. 31 

one word, to have no confidence in the flesh, is to trust 
in nothing that can be called our own, because done 
by us that can be called but flesh, as tainted with sin, 
and done by sinful man. It is net that we are not to 
prize church-privileges, nay, certainly it is a great 
advantage to partake of the ordinances, to be of the 
purest church, and the strictest party, and the most 
zealous of that party, and to be blameless, to be, as 
we said, a Presbyterian, and the strictest, is duty, 
and our honour too : but yet we are to have no con- 
fidence in this ; but we are to "rejoice in Christ Je- 
sus." If conscience challenge, we are to flee to the 
blood of Christ, and sprinkle conscience by that. If 
we be carried to the bar of God, and there accused, 
all that is laid to our charge Christ must answer for 
it. If the law require perfect obedience, Christ has 
fulfilled all righteousness, and is made of God 6 * right- 
eousness to them that believe ;" aud this is our joy. 
If conscience accuse, and lay a great charge against 
us, Christ has died ; and this is our joy. If any be 
so bold as to condemn the believer, God has justified 
him, while he raised Christ from the dead, as being 
fully satisfied with what he paid on the account of 
sinners. And, in a word, wherever we are straight- 
ened, there is still found ground of sorrow in our- 
selves, but joy in the Lord Christ, « in whom believ- 
ing, we rejoice with joy unspeakable, and full of glo- 
ry." Now, if ye mean to serve the Lord, ye must, up- 
on the said terms, be reconciled to him : ye must 
« have no confidence in the flesh ; ye must rejoice 
in Christ Jesus." 

o. He will admit you to be his servants upon these 
terms, that ye comply with all his commands. Ye 
must take up his cross, hate father and mother, (that 
is, reject them with disdain, when they come in 
competition with him.) Ye must cut off the right 
hand, pluck out the right eye. But ye will say, this 
is hard. I answer, no master will admit a servant, but 
such as will obey him ; and that these things are not 



32 THE CHRISTIAN'S BUTT. 

really hard, is plain if we consider, (1.) That all these 
things he will have us to part with, are prejudicial 
to us : if we must hate father and mother, it is only 
when they come in betwixt Christ and us ; and we 
are bid cut off the right hand, pluck out the right 
eye, when they offend, and offend so, that we must 
part with heaven if we keep them. (2.) We are on- 
ly bid do these things, when the very doing of that 
which seems prejudicial to us, turns hugely to our 
advantage; for if we part with any thing for Christ, 
we are to expect a vast income, even to an hundred 
fold in this life, and life eternal after it. And, fur- 
ther, this will appear both reasonable and easy. For, 

4. A condition on which God will admit us to serve 
him, is, that we do his work at his own expense. If 
we go in God's way, we must go in the strength of 
the Lord. If we need, we must come boldly to the 
throne of grace for grace; and, in a word, if we mean 
to serve him acceptably, with reverence and godly 
fear, we must have grace to do it, Heb. xii. 28, — . 
* Wherefore we receiving a kingdom that cannot be 
moved, let us have grace, that we may serve God ac- 
ceptably, with reverence and godly fear." We must 
do all in the name of Christ, and that is in his strength, 
for the apostle elsewhere tells us, that he could "do 
all things through Christ strengthening him." And 
Christ tells also his disciples, that they can do nothing 
without him ; and sure I am this is a very fair condition, 
for it makes the hardest work easy ; it is all one to 
call a man with his present strength to a work easy 
to him, or to call him to a work far above it, and in- 
crease his strength in proportion to his work. And 
thus it is in this case ; the strength of God's people 
is still kept equal to, if not above their Work. 

5. He will admit you to his service, but you must 
wear his livery, and that in general, is holiness; for 
"holiness becometh the Lord's house forever ;" but 
more particularly we are bid "be clothed with hu- 
mility," 1 Pet. v. 5. The seraphs have wings to co» 



TJHB CHIlISTIAtf's DUTY. S3 

ver their feet and (heir face, that is, a clothing of 
humility in a sense of God's glory, and their own im- 
perfections ; and we must wear the same garb ; we 
must not glory in ourselves, or our ornaments ; but 
w let him that glories, glory in the Lord." 

0. He will admit you to his service ; but then ye 
must serve him for ever. He will have his servants 
to be for him for ever, and not for another; and 
when all things are as we would wish about his ser- 
vice, sure we have reason 10 say, that we lote our 
Master, and we love his service, and we will not part ; 
but every one of us say, I and my seed, I and my 
house, and all that will take my advice, shall serve 
the Lord for ever. Upon these terms the Lord will 
accept you. 

%thly 9 Will ye say, What work will lie set us to$ 
We cannot tell you all the particulars ; and such as 
are engaging in service do not expect this ; but I will 
tell you all that ye can desire about it. 

1. It is easy work, in that forecited, Matt. xi. 29. 
'* Take my yoke upon you, and learn of me, for I am 
meek and lowly in heart, and ye shall find rest unto 
your souls. For my yoke is easy, and my burden 
light." The service of sin is labour, and toil, and a 
heavy load : so in the 28th verse, " Come unto me, 
all ye that labour, and are heavy laden." The ser- 
vice of Christ is easy, and in it his people find rest; 
a work that is rest must be very sweet, and such is 
the Lord's work. Would to God we could make you 
understand that sweet repose and blessed rest there 
is in the service of God ! O how engaging would it 
be! 

2. It is a pleasant work : " Wisdom's ways are 
ways of pleasantness, and all her paths peace," Prov. 
iii. 16. ; and in keeping God's commands, as well as 
for keeping them, there is great reward, Psal. xix. 
11. 

3. It is honourable. All the works that the Lord 



3£« THE CHRISTIAN^ DUTY, 

commands, as well as these which he does, are hon- 
ourable and glorious, Psal. cxi. 3. 

4, It is profitable. Godliness is truly great gain $ 
it is profitable for all things; it has the promise of 
the life that now is, and that which is to come. If 
he calls us to any piece of service, all the profit comes 
still to our account. If he calls us to suffer, " then 
our light afflictions, that are but for a moment, work 
for us a far more exceeding and eternal weight of 
glory," 2 Cor. iv. 17. And in a word, the man, 
" that is righteous is profitable to himself," Job xxii. 
2. But, 

bthly, Wlwm shall we have with us in this work $ 
This is a very considerable point, and of great con- 
cern, because servants are not alone in the work, and 
very much of their comfort depends upon their fel- 
low servants: Now, as to this, all is encouraging. 
For, 

1. The glorious Mediator is not ashamed to serve 
the Lord ; " Behold my servant whom 1 uphold, 
mine elect in whom my soul delighteth," Isa. xlii. 1. 

2. Angels join in serving the Lord ; hence the an- 
gel took occasion to prevent John's worshipping of 
him, Rev. xix. 10. " See thou do it not: I am thy 
fellow servant, and of thy brethren that have the 
testimony of Jesus." 

3. The saints 9 the excellent ones of the earth, are 
joined in this work ; all the general assembly and 
church of the first-born, whose names are written in 
heaven. So that we see, as the work is pleasing, so 
the society is very engaging. 

Gihly, But if ye say, What reward way we look 
for ? I answer, though there were no reward, what 
is said is enough. But yet we say, 

1. There is a reward^ Psal. six. 11. " And he that 
eoiaes to God must believe that he is, and that he is 
a rewarder of them that diligently seek him," Ilcb. 
xi. 6. 

2. This is a sure reward, Tit. i. 2. " In hope of 



•ehe chkxstian's butt. 35 

eternal life, which God that cannot lie promised be- 
fore the world was/ 5 

3. It is a durable reward ; it is eternal ; and we re- 
ceive a kingdom that cannot be shaken, who serve 
God acceptably, with reverence and godly fear, Heb. 
xii. 28. 

4. So great a reward it is, that «• eye has not seen, 
car has not heard, it has not entered into the heart 
of man to conceive, 5 * 1 Cor. ii. 9. " In keeping 
them there is great reward/* Psal. xix. 11. Upon 
the whole, we conclude, that whatever ye can desire, 
ye have here for your encouragement. A Master, 
great, good, and faithful ; sufficient security of ac- 
ceptance, the terms reasonable, the work desirable, 
the company incomparable, and the reward great 
and inviting. 

But may some say, We fear the preeiseness of the 
way. ye oblige us to an intolerable strictness and ri- 
gorousness in our walk. We answer, 

1. The .way of God is indeed strict, and we can 
make no allowance for you to indulge any lust, not so 
much as to bow in the house of Rimmon. 

2. If this affright you, truly we must say, that all 
is not right, the heart is not changed ; for when once 
this is done, the difficulty is over here. But, 

O then, I fear, says the soul, that I shall not get a 
perverse heart kept in this sweet way, which is in- 
deed a way of peace and pleasantness. And there- 
fore, 

3. Ye must look to God, that he may take away 
the heart of stone, and give you a heart to fear him ; 
for there is a necessity for it, that the tree be good, 
and then the fruit will be so, and never till then. But, 

4. It may be, the strictness you fear is not real, 
but imaginary; as, (1.) It may be, ye imagine it will 
not allow you to be joyful ; but this is a fond vain de- 
lusion. Religion gives a man the most solid ground 
of joy ; it gives him allowance to rejoice, it directs 
how to make joy run in the right channel, which 

I i 



36 THE CHRISTIAN'S B¥TT. 

makes it double ; and then it superadds a command, 
P* Rejoice in the Lord always; and again, 1 say, re- 
joice " Phil. iv. 4. (2.) It may be, ye think it will 
not allow you the use of lawful comforts : but this is 
a vast mistake ; it will not allow you to abuse them ; 
but it bids you use them : « Eat thy bread with joy, 
and drink thy wine with a merry heart, for God now 
-aceeptetb thy works," says the wise man,Eccles.ix. 
7. (3.) You suspect it will not allow you to be civil 
and well bred. This is a shameless mistake; true 
religion makes men the most pleasant company in 
the world ; it makes them g«ntle, meek, affable, not 
soon angry, loth to give offence, careful to please all 
men in all things lawful, fills their hearts with love, 
and makes them edifying in their discourse. 

But again, may ye 6ay, I will never be able for this 
service, it is too great a work for me. I answer, 

1. It is truly said, ye can do nothing, « without me 
(says Christ) ye can do nothing," John xv. 5. Ay , but, 

2. It is said to no purpose, unless ye say. more, viz. 
That the Lord cannot make you able; if ye be wil- 
ling, the Lord will make you able. 

3. God is able to strengthen you with all might, 
according to the glorious working of his mighty 
power, whereby he is able to subdue all things to 
himself, to perfect strength in weakness, and to 
make thee weak as David, and David as an angel of 
God. 

Now upon the whole, to re-assurae my exhortation, 
My friends, in the bowels of our Lord Jesus, we be- 
seech you this day, comply with our exhortation, 
** Serve the Lord, and choose him this day ; and if 
not, tell me. All things are fair, the service, the 
Master, the terms, the reward ; and if ye have a 
mind to serve, there is nothing can come in your of- 
fer like this. This is what we seek, God is our wit- 
ness : it is not yours, but you. Through his grace, 
were we sure to carry this, we would have it at any 
rate, and nothing will please but this. And now, If 



THE CHRISTIAN'S DUTY. 37 

ye refuse, we take God to record against you, that ye 
have had a fair offer, and have sitten it. 

Thus far for the first doctrine. 

We come now to the second, which you may take 
thus, to be somewhat more clear than in the first pro- 
posal of it. 

Doer, II. " Such as have any true and sincere 
regard unto the Lord, and his service, will make their 
own religion, or personal religion, their first and 
main care." But as for us, &c. first me, and then 
my house. 

I say, they will make it their first care, they will 
begin with it. Before they look what others are do- 
ing, they will first observe how all is with themselves. 
Again, they will make it their main eare, they will 
be concerned mainly, and most deeply, that they 
themselves be well stated with respect unto the Lord, 
and his service : but we do not say, that they will 
make it their only concern. Nay, they will be deeply 
concerned with the state of their families, and with 
the state of the church; but they will begin here at 
home, and look how they in their own service are 
stated. We say, they will make their own religion, 
or personal religion, their first aud main care. When 
we speak of their own service, or personal religion, 
we call it so, to distinguish it from family religion, 
and from the y^i more public service of God in our 
church assemblies. We shall not spend time in 
proving this truth. What we offer, when we come 
to the reasons of the doctrine, will sufficiently con- 
firm it. Now, then, in discussing this truth, we shall 
shortly, 

I. Tell yon what it is in their own religion, or in 
their own serving of the Lord, that such as have a 
sincere regard unto him and his service are first and 
mainly concerned about. 

II. We shall offer you some reasons of the doc* 
trine, and show you why they are first and mainly 
concerned about their own religion. 



38 THE CHRISTIAN'S DWTT. 

We begin with the 

I. And, among other things, such as are truly sin- 
cere, and have any real concern for the Lord and his 
service, they will he deeply concerned. 

1. About the reality of their engagement in the 
Lord's service: a question it will be that will lie ve- 
ry near, and be much upon the heart of every one 
■who is truly in earnest in this matter. Am I yet en- 
tered in the Lord's service ? Have I accepted him 
upon his own terms, as my Lord and Master ? Have 
1 yet felt that powerful influence of the Holy Ghost, 
without which none can in sincerity say, « that Jesus 
is the Lord," 1 Cor. xii. 3. 

This is the foundation of all ; for if we be not ill 
Yery deed his servants in vain look we for his ser- 
vants* allowance, their acceptance in, or their reward 
for their work. This, I say is the foundation; and 
Iherefore the wise builder will lay it surely, will dig 
deep, Luke vi. 48. i that is, he will use his best and 
most vigorous endeavours to remove and take out of 
the way the rubbish that intervenes betwixt him and 
the Rock ; and he will be sure to see it, and see that 
his foundation be laid exactly on the Rock. This is 
the first and great concern of a sincere soul, that they 
be not deceiving themselves, but that they be really 
engaged in the Lord's service. 

2. Sincere souls will be deeply concerned about the 
soundness of their hearts in the way of the Lord. 
No heart can be found in the way of the Lord, that 
is not renewed ; and therefore this will be the care 
of every one who has any real regard unto the Lord, 
or his service, that they have a heart to fear and 
serve the Lord, according as the Lord has promised 
imto his people, Ezek. xi. 19, 20. ; and which we find 
the saints earnestly praying for, as being under the 
greatest concern to have it, Psal. cxix. 80. « Let 
(says the godly Psalmist) my heart be found in thy 
statutes, that I be not ashamed." And no wonder 
though they be brought under deep concern as to this, 



THE CHRISTIAN'S DUTY, 39 

since the Lord, who searches the heart, hath fre- 
quently missed and quarrelled the want of this, under 
the fairest pretences, nay, and the most sincere en- 
gagements ; I say, sincere as to any thing discerned, 
either by the persons themselves, or onlookers, as we 
find, Deut. v. 27. 29. The people, in the 27th verse, 
engage fairly to serve the Lord; and we have no 
reason to doubt their being so far ingenuous, that 
they really meant what they said. Say they to Mo- 
ses, m Go thou near, and hear all that the Lord our 
God shall say ; and speak thou unto us all that the 
Lord our God shall speak unto thee, and we will 
hear it and doit. 55 A fair engagement! But, ah! 
there is a lamentable want ! A sound heart is want* 
ing, and that will spoil all. This, I verily believe, 
they understood not. Moses scarce understood ; ay, 
but God never misses it, ver. 29. " They have well 
said all that they have spoken. O that there were 
such a heart in them, that they would fear me, and 
keep all my commandments always, that it might be 
well with them, and with their children, for ever. 5 * 
Some of you think, and some of you will not stand to 
say it, Whatever faults be in our practice, yet, bles- 
sed be God, we have good hearts to God. O hellish 
delusion ! He that thinks his heart is good, is blind- 
folded by the devil, and has a heart no better than 
the devil 5 s : for " the heart, 55 by the testimony of 
God, ••is deceitful above all things, and desperately 
wicked, 55 Jer. xvii. 9. 

3. Sueh as have any thing of a real regard unto 
the Lord's service, will be mightily concerned about 
the singleness of their eye. Of how great moment 
this is, our Lord tells us, 55 Matth. vi. 22. 23. Our 
Lord, in the preceding part of the chapter, had been 
directing them to whom he preached, as to the ends 
they should have : he tells them that self should not 
be their end in their prayers and fastings, and their 
end should not be to amass earthly treasure and 
riches, but that it should be God's glory, and the en- 

Ii3 



40 THE CIIKISTIAN'S DVf 7. 

joyment of him, which is heavenly treasure indeed ; 
and here he teaches the importance of being right as 
to the end : (1.) Plainly, ver. 21. ; and, (2.) By this 
similitude, ver. 22. wherein he compares the main 
end, or the soul's intention, unto the eye of the body, 
and shows, that the direction of the whole life, and 
rectitude of all the actions of life, depend upon the 
sincerity and rectitude of the end, as the direction of 
the whole body doth upon the sincerity, and single- 
ness, and clearness, of the bodily eye. No wonder, 
then, that such as are in earnest about the service of 
the Lord be concerned about this, since the whole de- 
pends upon it. A squint look as to the end will quite 
spoil, and render altogether useless, the most fair 
and specious performances. " Take heed," says the 
blessed Jesus, in the first verse of the same chapter, 
** th^t ye do not your alms before men, to be seen of 
them i" otherwise ye have no reward of your Fa- 
ther which is in heaven. Many of you multiply|duties, 
but, God knows, few look to their own ends and aim 
in duties. But take heed; ye see, a squint look to 
the applause of men will make all to no purpose. 

4. Sincere souls will make it their first and great 
care, that, in their serving of the Lord, they have a 
safe rule, as well as a single eye. Much labour may 
be lost to no purpose, if this be not looked to. And 
hence it is we find the saints in scripture mightily 
concerned about this, and looking, and that deser- 
vedly, on the word, as a " light unto their feet, and 
a lamp unto their paths ;" and hence are they most 
earnest for instruction in the word, as the only sure 
and safe rule, directing us how we should serve the 
Lord. How earnestly, and how frequently, does the 
Psalmist press this desire, in that 119th psalm 
throughout! wherein we have the mighty concern of 
the Psalmist, about the rule, clearly evidenced: and 
bo wonder, since the Lord may justly send us, both 
for our sustenance in working, and our reward for it 
when it is done, to those who prescribed us our work j 



THK CHRISTIAN'S DUTY. 41 

for surely to serve the Lord is to do whatever he 
commands us. We may not add unto the word which 
he commands us; from this we are bound up by an 
express prohibition, Deut. iv. 2. 

5. Such as are indeed sincere, will he, in the first 
place, and principally, concerned about the diligence 
of their hand in the work of the Lord. What our 
hand finds to do, we are to do it with all our might ; 
and he is cursed with a curse that doth the work of 
the Lord slothfully. Much, therefore, it is upon the 
soul to shun, and how he may shun that curse, Jer. 
xlviii. 10. *< Cursed be he that doth the work of the 
Lord deceitfully/* or negligently.* as the word is ren- 
dered in the margin of some of our Bibles. 

6. To add no snore, thev will be much concerned 
about their acceptance, and their pleasing him who 
hath called them to his service. If God accept, then 
all is well with them ; and if fee reject, then nothing 
can compensate the loss they have by his hiding , 
and therefore they lay aside all entanglements* that 
they may please him who hath chosen them to be 
his soldiers and servants, 3 Tim. ii 4. Thus have 
we performed what we promised in the first place, 
and have showed you what it is in their own service 
of God, or in their personal religion, that gets the 
first and chief room in the care and concern of the 
Lord's people ; and it is the reality of their engage- 
ment, the soundness of their heart, the singleness of 
their eye, the diligence of their hand, the safety of 
their rule* and finally, their acceptance in it. Be- 
fore they look to other things, they first look to 
this, and this is the first in their thoughts, and con- 
cern. We are now, 

II. To show the rise of this concern, and to tell 
you zvhij such as have any sincere regard unto the 
Lord, or his service, make their own religion their 
first and main concern. Now, of this we may take 
the following reasons. 

1. They will do it, because the command of God 



42 THE CHRISTIANAS BITTY* 

has a first and principal respect unto our own reli- 
gion, personal religion. The commands are directed 
to particular persons : " Thou shalt have no other 
gods before me ; thou shalt not make graven images ; 
remember thou the Sabbath-day. And not only so, 
but their first look is to what concerns these parti- 
cular persons immediaetly ; it first binds thee as to 
thine own practice, and then calls thee to regard it 
with respect to others : " Thou shalt not make unto 
thee any graven images ;" and first thou art to " re- 
member the Sabbath," and then to look that thy ser- 
vant and stranger do so. We must begin at home, 
east out the beam out of our own eye, before we look 
to the mote in our neighbour's. 

2. Such as are sincere will look first and mainly 
to their own religion, because it is doubly important ; 
important in itself, and important, because without 
it we are not in a capacity to serve the Lord, either 
in our families or in public. If the tree be not made 
good, none of the fruit can be good. If we be not 
really the Lord's servants, if our heartsbe not sound, 
our eye single, our hand diligent in our personal and 
private work, walk, and way, it is utterly impossible 
we should be so in the more public duties of religion. 

3. They will be, and are, first and principally con- 
cerned about their own religion, because a due con- 
cern about our own religion is, if not the spring, yet 
one of the principal inducements unto, and effectual 
means for engaging to vigour and diligence in the 
other more public duties of religion ; yea, so neces- 
sary is the connexion betwixt diligence in this and in 
the other, that public religion rises and falls, ebbs 
and flows, abates and increases, according as our per- 
sonal religion rises or falls. When saints are in a 
good case, Zion will be much upon their hearts. 

4. The truly sincere will make their own religion 
their first and main concern, because it lies most 
within their own reach. We cannot get our fami- 
lies, congregations, and far less churches, as we 



THE CHRISTIAN'S BUTT. *3 

would have them ; but what wc may through grace 
reach, that .we are obliged not to want. Though 
Joshua cannot get all Israel engaged in the service 
of the Lord, yet himself he may ; and therefore, 
what his hand finds to do, what he may be able, thro' 
grace, to go through, is that he is engaged to do, and 
to do it with his might, Eeel.ix. JO. 

5. Sincere souls will make their own religion their 
first concern, because* upon their success in this, they 
have the greatest venture. David, (hough his house 
be not so with God^ if he himself be right, may have 
peace. Ministers, who have been faithful, may thro' 
grace have peace, though Israel be not gathered. 
But there is an indispensable necessity that we our- 
selves be personally religious ; " without holiness no 
man shall see the Lord," Keb. xii. 14. 

6. I may add, sincere souls will begin with, and 
lay out their main eoneern about personal religion, 
because the footsteps of the flock lead this way. And 
we are bid, when in search after the Lord, go our 
ways out by the footsteps of the flock : now, we may 
see others who have gone before, and who through 
faith and patience have inherited (he promises, tak- 
ing this way. So we find Joshua doth, so we find Da- 
vid resolved to do, Psal. ci. 2. where first he resolves 
upon a perfect heart, and then a perfect way, and 
then to go to what was more public. And thus much 
for the doctrinal part. 

We come now to make some application. 

Use 1. Of information. Is it so, that such as have 
any sincere regard to the service of the Lord, begin 
at their own religion ? Then, 

i. We may conclude it a dangerous perverting of 
the order enjoined by the Lord, and followed by his 
people, to begin with a concern about the public. 
Some there are, and not a few there have been, who 
have lived either profanely, or at best in an estrange- 
ment from the power of religion, who all of a sud- 
den, either from openly profane, careless Gallios, or 



44 the christian's duty. 

dead and lazy formalists, turn mighty zealots, and, 
Jehu-like outrun others in a mighty copeern for the 
public, taking all that is amiss severely: but none 
know how they came by it ; they were never exer- 
cised about their own souls. This is a perverse me- 
thod : and Satan is here, though clothed as an angel 
of light. And this is exceedingly dangerous, 

1st, To the person himself; because, (1.) It might- 
ily strengthens him in a proud and vain conceit of 
himself, while he sees not what is at home, but only 
sees himself abroad, where he runs before others ; 
and surely growth in pride is growth in all sin. God 
gives grace to the humble ; and if so, sure I am, the 
proud advance in gracelessness, and sin gathers 
strength. Again, (2.) It is dangerous to the persons, 
because this runs them commonly to such heights, 
that they can neither go forward, nor stand the ground 
they come to; and therefore they must fall, and some 
of them fall into utter ruin, make shipwreck of faith, 
and of a good conscience, and are lost for ever. 

2dly 9 It is dangerous to the cause they espouse : 
for, (1.) They take wrong means ; and the more we 
tamper with improper means, still the worse, and 
the further we are from our friend. (2.) Their end 
is not right laid, their views not single ; and this, 
with the wrong steps they take in the way is found 
really to do religion more injury, than ever their for- 
wardness did it service. 

Sly 9 It is dangerous to those who embark with 
them in the same work: For, (1.) It sets them off 
from the true way of reaching the most excellent 
aims. And, (2.) It lays them open to a hazard of 
apostacy, and failing, when their leaders fall. Be- 
ware, therefore, of perverting the Lord's order. 

2. We may draw this conclusion from the doctrine, 
that all concern about the public, that takes us off 
from a concern about our own souls, in the first and 
principal place, is dangerous, and to be suspected. 
It is dangerous to spend all our time, and talk, and 



THE CHRISTIANS DFTY. 45 

thoughts, about others, while we are careless about 
ourselves. 

3. It is a dangerous and terrible issue of exercise 
about our own souls, to lose it quite, before any real 
outgate be got in the Lord's ordinary way; in a great 
deal, a flood of concern about ihe public ; and this is 
the issue of some exercises at this time. Some are 
for a while concerned about their own souls ; but all 
of a sudden this wears oif, we cannot tell how, and 
presently there is nothing but zeal about the public. 
We are obliged to speak of this upon a double ac- 
count : (1) To prevent the offence, and guard against 
the evils, that the fall of such persons may do, and 
give to such as are established in the Lord's way ; 
and, (2.) To guard people against a dangerous mis- 
take, which is really dangerous, because it is a mis- 
take, and a mistake in a matter of very high con- 
cernment, and most of all, because it is such a mis 
take so well masked with a white veil, that it is hard 
to discern it. 

4. We may draw this conclusion, that such of you 
as were never concerned about your own religion, 
and that to some purpose, whatever ye think of your- 
selves, or whatever others may think of you, ye ne- 
ver struck a fair stroke about the public : if ye have 
done any thing there, ye have begun at the wrong 
end, and ye have no reason to expect acceptance at 
the Lord's hand. 

Use 2. Is for trial. Is it so, that such who have 
any sincere regard to religion, to God, or his honour 
and service, do make their own religion their first and 
great concern ? Then surely we are all concerned to 
try whether we do make our own religion our main 
concern. If we do not, then surely we are naught ; 
and therefore it is of the highest importance to us, 
to be satisfied as to this, and to be distinct in our 
thoughts about it. Now, that we may some w ay help 
you here, we shall enter upon a search for this con- 
cern, that we may know whether really we have been 



46 the christian's betz. 

under any concern about our religion* yea, or not. 
Now, past all peradventure, if we be indeed concern- 
ed about our religion, this will be found in> our 
thoughts, in our affections, in our words, and in our 
actions ; aud therefore in all these we shall search 
for it. 

We say, if ye be concerned about your own reli- 
gion, then surely this concern will appear in your 
thoughts about it. And we shall therefore put a few 
serious questions toyou, with respect unto your own 
thoughts. 

(1.) Have ye any thoughts about what concerns 
your own religion ? Some of you, I fear, dare scarce 
say, that ever ye think about God or his service, save 
only when ye are in the church, hearing the minister 
speak about such things ; n&y, I fear, that not a few 
of you do scarce even then think about your own re- 
ligion. Do not many of you allow your thoughts to 
rove, ye know not where ? or if ye listen to what is 
said, ye apply nothing of it ; or if ye do, it is only 
to others ? Is it not thus with many of you ? Well, I 
assure you, ye have no religion, nor have ye any con- 
cern about religion ; the wicked atheist's character 
is yours. " God is not in all his thoughts, 55 Psal x. 4. 
If ye think not of religion, of your own religion, not 
only when attending ordinances, but also at other 
times* ve have no concern about it. 

(2.) Though your thoughts be some way and some- 
times employed about this, yet ye may have no- such 
concern as that which we inquire after ; and there- 
fore we interrogate you, in the next place, do your 
thoughts run naturally, and, as it were, of their 
own accord, in this channel ? Some people think about 
their souls, and the concerns of their own salvation, 
but never except when they are compelled to it ; but 
surely this speaks them not suitably concerned about 
it. What a man is concerned about, his mind runs 
to it, as it were., without bidding. Ye are many of 
y<Mi concerned about the things of the world, well, 



THE CHRISTIAN'S DUTY. 47 

if ye have a bargain of any moment, which ye are 
(concerned about, ye will not need to force your 
thoughts toward that; nay, Mat. vi. 21. "Where 
the treasure is, there the heart will be," and there- 
lore the thoughts will run that way ; nay, they will 
run over the belly of all impediments. Is it so about 
your religion ? Do your thoughts still run thither? 
If it he not so, then surely ye have no concern about 
your own religion. He that never thinks about his 
own religion, is never poring in his thoughts (except 
when driven to it) to know how matters are with 
him, whether he be a servant of God or not ? I fear 
not to say, he is none, and is not concerned to be one. 

(3.) Do your thoughts dwell upon this ? Is the 
reality of your own engagement in the Lord's service, 
the soundness of your heart, singleness of your eye, 
&c. the subjects to which not only your minds run 
naturally, as it were, and of its own accord, but also 
that which your thoughts fix on ? As our minds do 
readily run to the thoughts of that whereabout we 
are concerned, so they are strongly inclined to fix 
there, and the mind loves to exercise its thoughts 
about that, Isa. xxvi. 3. The mind or thought is 
stayed upon God. The man that trusts in the Lord, 
will desire to have his thoughts thus stayed. Is it so 
with you ? If it be not so in some measure, then 
truly you have reason to think that ye have never 
been in earnest concerned about your own religion. 

Object. But here may some poor exercised soul 
say, Now, indeed, ye have found me : for I could ne- 
ver all my days get my thoughts fixed upon any thing 
that is good ; still my mind gets away, and is carried 
etFsometintes after one vanity, and sometimes after 
another. 

To such I have a few things to offer for their re- 
lief [1.] Is this straying of thy mind thy burden 
and grief? If it be, then surely it speaks thy soul de- 
sirous of fixing here. Again. [2.] Dost thou strive 
to keep thy thoughts fixed ? Dost thou endeavour 

K k 






48 THE CHRISTIAN'S DUTY, 

to fix them, and cry to God to fix them ? If so, then 
undoubtedly thy mind is carried away violently, by 
some enemy, and thai is not thine own deed. Thy 
soul is desirous to fix, bui something forces it off; 
either the power of thy domestic enemy, that enemy 
that is in thine own bosom, I mean sin, or of some 
foreign enemy, Satan or the world shakes you ; and 
this makes nothing against you. Therefore, I say, 
£3.] Do ye as oft as your mind is away, bring it back 
again, and that with grief and sorrow for its depart- 
ings ? If so, then surely ye have no reason to doubt 
your concern upon this account. Having thus obvi- 
ated this exception, we proceed in our search ; and, 

(4.) We say, Do ye think frequently upon this 
subject ? They who are deeply concerned about any 
thing, their thoughts will be frequently employed 
about it ; so, if thou be concerned about thine own 
religion, many a thought it will cost thee. They 
will ever and anon look to the singleness of their own 
eye, the diligence of their hand, and the soundness of 
their heart ; if they cannot get long dwelt, yet they 
will oft come to it, who are in good earnest in the 
matter. The religious man « meditates day and 
night in God's law," Psal. i. 2. He is ever thinking 
about the Lord's testimonies, and how far he is fra- 
med into a suitableness to them, or how far it is 
otherwise with him. Now, if it be not thus with you, 
truly ye have never been brought under any concern 
about religion to any purpose. 

(5.) Are your thoughts about your religion dis- 
tinct ? Some there are, who have sometimes thought 
about their souls, but they cannot tell well what they 
ttieau by them, they are so confused : they think and 
think on, and after, may be twenty years thinking, 
they are as far from any distinctness as before ; but 
still tbey go on. Now and then they will have some 
thoughts, issuing in some work upon the affections, 
full as uncertain and indistinct : Is it thus with you? 
But that ye may know yet more clearly what we 



THE CHKISTIxiK's DUTY. 49 

mean by this question, I shall break it into a few 
other questions. And, [1.] I say, Can ye tell what 
that is in your religion that takes up your minds and 
thoughts? Many of you have, it may be, some 
thoughts, but ye cannot tell about what they are em- 
ployed. Is it about the singleness of your eye, about 
the sincerity of your heart? or, can ye tell wherea- 
bout it is that ye employ your thoughts ? If not, 
truly your concern signifies but very little^it will not 
stand you in much stead. Again, [2.] Have ye any 
distinct em\ in your thinking about religion ? what 
design ye by thinking about it? Is it only to 
think, without thinking to any purpose? Some peo- 
ple both think and speak about religion, but I fear 
they are not aiming really at any distinct end ; see 
Psal. xxvii. 4. ; and the concern of such is but little 
worth. Ye think about your religion ; well, what do 
ye expect or propose to have by your thinking about 
it ? Would ye know your ease, or what way to come 
to it ? what is the remedy of it ? or how to apply it? 
Aim ye at such ends ? If not, then truly all your 
thoughts are to little purpose. Once more, [3.] Get 
ye any distinct issue of your thoughts ? Are ye like 
the door upon the hinges ? Ye think, and ye can 
never 1 ell what ye have got, or what ye have done, 
by all your thoughts. If this be all, then truly I can- 
not well tell what to think of your thoughts ; I think, 
I may say, ye can have but little comfort of them. 

(6.) What sort of thoughts have ye ? People may 
have thoughts enough, and even about religion, and, 
it may be, such as do someway respect their own re- 
ligion, and yet, they are uot much concerned about 
it, while their minds are only busied in applauding 
and flattering thoughts of their own case : but now* 
is it otherwise with you ? Do you apply yourselves 
to searching and trying thoughts ? have ye many jeal- 
ousies and suspicions of yourselves ? do ye often make 
diligent search into your own ease ? have ye many 
doubts and questionings? If your thoughts be not 



50 THE CHSISTIAN'S B¥TY. 

in some measure exercised this way, it is a sad evi- 
dence that ye are not, nor have ever been, under any 
true concern about your own religion : for such 
thoughts have the saints had, who have been in earn- 
est in the matter ; of whom we have a large account 
in scripture history, particularly Psal. exxxix. 23. 2*. 

2. We shall search for this concern about our owa 
religion, in the affections. Wherever we are con* 
cerned, all our affections will be employed about that, 
set upon it, or set against what is opposite to it* 
.Wow, 

(1.) We interrogate you on it : Are your affections 
employed about your own religion ? do ye grieve that 
things are wrong with yourselves ? do ye fear that 
ihey may be so ? do ye hate what is prejudicial to 
your own religion ? do your souls cleave to any thing 
that may any way contribute to the bettering things 
with you ? Say, my friends, is it thus with you ? or 
is it not ? I fear, that many of you who can sorrow 
and lament bitterly, if any worldly thing frame with* 
or fall out to you otherwise than as you would wish, 
yet never all your life-long knew what it was to be 
grieved indeed for sin, or that matters were not right 
with respect unto your spiritual case. Ye have n© 
fears, no joys, no griefs, no zeal, nor any affections 
about these things. Surely then religion, your owa 
religion, is not the one thing with you, your main 
thing; it is not : Nay, surely you have no concern 
about it : *! Where the treasure is," or any part of 
it, « there will the heart be," Matt. vi. 20, 21. 

(2.) Are your affections frequently employed about 
your own religion ? have ye frequent fears, griefs, 
joys, and other affections from this spring ? Man, 
woman, if thou art concerned about thine own reli- 
gion, to have it right, thou wilt be oft looking to it ; 
and every look will set thy affections to work one 
way or other. If thou findest thyself wrong, the 
soul will stretch its affeetions, like its wings, to fly 
out of that case j and if otherwise* it will, if I may 



THE CHRISTIAN^ DUTY. 51 

so say, clasp them about what it has, to hold it fast. 
So David, when he thought upon his ways, and found 
them wrong, "made haste and delayed not to turn 
his feet to God's testimonies," Psal. exix. 59. And 
the spouse, Cant. iii. 4. when she found the Lord in 
her embraces, " she held him, and would not let him 
go." He whose affections are not frequently employ- 
ed about his own soul's case, surely he was never 
concerned about it as he ought. 

(3.) Whereabout is the edge of thy affections, the 
favour and zeal of them employed ? If this be not 
about thine own soul, thine own religion, truly thou 
art not concerned. Where there is any thing of 
true heat and warmth, ye know that which is nearest 
will meet with most of it, and partake most of it. If 
thou hast any affection about religion at all, then the 
heat of them, the fervour of them, will be employed 
about thine own religion; if there be a fire of zeal 
against sin, it will consume the beam in thine own 
eye, before it reach to the mote in thy neighbour's, 
Matt. v. 7. If it be not thus with thee, thy affections 
are not about thine own religion. 

(4.) Hast thou any rest, whilst either thou seest 
ground to think thyself wrong, or art in uncertainty 
about thine own religion ? Canst thou live quietly 
and easily while not settled as to the everlasting con- 
cerns of thy soul? If thou canst, thy affections are 
not set on, nor art thou truly concerned about those 
which do belong unto thy peace. I know not what to 
say of some people, who have no more assurance of 
salvation than of damnation, and yet can rest secure, 
and be quiet and very well content in that case : I 
can assure such, that they were never aright con- 
cerned about their own religion. Some doubt, and 
they never seek to be satisfied : May be I may be sa- 
ved, sayest thou; may be thou mayest be damned, 
say I. What ground hast thou to hope that thou 
shalt be saved? If ye will speak what is true, ye 
•"will say, truly I have none. But I have somewhat 

Kk2 



ot 3FHE CHRISTIAN'S BtXY, 

to say, as a ground of my conjecture : ±st 9 Thou tie 
servest damnation. %dly 9 Thou who canst sit stilt 
quietly in that case, thou wast never concerned to he 
saved; and 1 never knew one get to heaven who laid 
not salvation to heart, Ezek. xxxvi. 37. 

(5.) Thou hast, it may be, some affections about 
thine own religion ; but when is it that they are mo- 
ved ? and what gives rise to them ? Hast thou ne- 
ver these affections but when thou hearest a preach- 
ing, or when thou meetest with some awakening pro- 
vidence? Truly, if thou never hast any concern 
about religion, save when thou hast some external 
gause exciting thee, then thy concern about religion 
is of no great value. True concern about religion 
will turn the souPs eye inward, to commune with it- 
self, and take counsel in our own heart, how to get 
what is amiss amended; and this will set thy affec- 
tions a-work; "How long shall I take counsel in my 
soul, having sorrow in my heart daily 2" Psal. xiii. 
2. But to go on, 

3. Having searched the mind and affections, we 
come now to inquire for this concern in your words : 
and if there be any thing indeed of a real concern up- 
on (he soul about religion, herein it will appear; for, 
*' out of the abundance of the heart the mouth speak- 
eth," Matt. xii. 34. Now, that we may bring this 
mattor to some issue, I shall put a few questions to 
you in reference to your words or discourse. And, 

(1.) I interrogate you on this, Do ye ever keep up 
smy converse, and discourse with yourselves ? and if 
ye do, whereabouts is it ? Do ye never commune with 
your own hearts ? If not, then surely ye do but little 
regard your own interest. He that never converses 
with his own heart, is not under any concern about 
the state of his own soul, and will undoubtedly be 
found among these who, while they are busy about 
many things, do yet neglect the one thing necessary. 
JFfae Lord commands it> and our soul's ease requires 



Tii£ christian's duty. 53 

it, that we commune with our own hearts, Psal. iv. 4. 
and lxxxvii. 6. 

(2.) What discourse have ye with the Lord ? Have 
ye any converse with the Lord ; any converse, in 
prayer, in meditation, or ejaculation? If ye have 
none, then surely never were ye under any concern 
about his service ; and if yc have any converse with 
him, if ye speak to the Lord, and this be not the thing 
ye have been speaking to the Lord about, it speaks 
you not under any concern : for we find saints have 
been ever most concerned about this; and, in the ac- 
count we have of the saints' exercise, we sec clearly 
the most of their words employed about this. 

(3.) What converse, what discourse have ye, when 
ye meet with the Lord's people ? Is it what may be 
some way subservient to this glorious end ? Are 
your words employed in telling what God has done 
for your soul, or in learning what he has done for 
others ? ** Come here, all that fear God, and I will 
tell what he has dons for my soul," Psal. Ixvi. 16. 

(4.) What sort of discourse like ye best to keep 
np ? is it about this great concern ? oris it about any 
thing else ? Look to it, that converse that ye like 
best, is like to speak what your soul is under the 
greatest concern for: if it be converse about the 
world ; ye are lovers of this world j if it be about the 
faults of others, and the public, pride predominates | 
if it be mainly about your own souls, it speaks some- 
what of concern about them. But now, in the 

Mko And last place, we shall look to your deeds, 
that we may see what it is that lieth nearest your 
hearts, and whether ye be under any due concern for 
religion, and your own religion. And here, 

(1.) I would ask you, What work put ye your 
hands to ? Is it the work of your salvation ? We 
are bid "work out our own salvation with fear and 
trembling," Phil. ii. 12. Now, is this the work ye 
employ yourselves about ? or, are ye busy about other 
works., while this is neglected? I fear* with most? 



M THE CHRISTIAN'S DUTY. 

this is but little heeded : ay, but if ye were under a 
true concern about your own religion, then, [1.] 
There would be much time employed about that 
which directly tends to, and, one way or other, has 
somewhat of an immediate influence upon your sal- 
vation. And, [2.] All our works would be done in a 
subserviency to this end. Now, is it so with you, or 
not ? Do ye pray hard, and wrestle earnestly with 
the Lord about your soul's state ? Are ye much 
in believing, much in mortifying sin, holding under 
the body of sin ? Is this the work ye are busied about ? 
Some of you, we fear, never thought about this work ; 
and as for you, it is no hard matter to tell what your 
ease is, ye are yet strangers to any real concern 
about religion. 

(2.) What work are ye most diligent about ? what 
is it that ye apply your might to ? Do ye " give all 
diligence to make your calling and election sure?" 
2 Pet. i. 10. ; or, are there not among you, who in any 
other business will work hard, toil sore about it, but 
if once ye be put to work about this matter of the 
highest importance, ye presently fall dead and life- 
less, to such a degree, that all is presently out of 
case with you ; ye are weary, before well begun, of 
any work that has any near relation to your own sal- 
vation. If this be your case, then ye are under no 
real concern about your religion. 

(3.) What work are ye most concerned to have 
earned forward, and brought to some comfortable 
period ? Can ye not be well enough pleased, if your 
other business frame well with you, and go right in 
your hand, though the work of your salvation lie be- 
hind ? or, dare ye say, that no attainment in salvation- 
work is able to satisfy you, till you reach the recom- 
penee of reward ? Do ye indeed forget the things 
that are behind, and press forward unto this ? Can 
nothing short of assurance, as to your calling and 
election, please you ? If so, it bodes well; and if 
-otherwise^ it makes a sad discovery of want of a suit* 



Tins christian's duty. §3 

able regard to that which ye indeed ought to he main- 
ly concerned about. Surely he that can rest satis- 
lied, though salvation-work be far behind, provided 
other things go well, is not under an equal concern 
for salvation and for these tilings; the other things 
are certainly preferred by him. 

Now, if ye have been using your judgments in any 
measure, ye may know whether ye be, or have been, 
tinder any real concern about your own salvation, or 
whether ye have made your own religion your first 
and great concern : and therefore we shall proceed 
to speak something in a more particular way, to the 
several sorts of persons of which this assembly may 
consist. And here we shall speak, 

1st, To those who are under no real concern, whe- 
ther about their own religion or that of others. 

2dly, To those whose religion lies much, or mainly, 
in a concern about others, and about the public. 

Silly, To those who are indeed under a deep and 
Special concern about their own religion: the publie 
they would fain have right ; but their exercise is, 
first, to be sure that they themselves arc so, and then 
they contribute their share to put matters otherwise 
right. 

Mhly, We shall apply this truth to all, in some ex- 
hortalions, suitable to the scope of the truth insisted 
on. 

Now, of each of these we shall speak very shortly. 
And, 

First, We are to begin with those who are under 
no concern about religion ; and to such we shall speak 
some things, 1st. For conviction. 2dly, Expostula- 
tion. And, Sdhj, Terror. 

And to follow this order, 1st, We shall speak some 
things for your conviction : though this be the case 
of most of you, yet we fear few of you will take with 
it : and therefore, notwithstanding all that has been 
already said for your conviction, we shall yet offer 
two or three words more. And, 



36 THE CHRISTIAN'S DUTY. 

(1.) We say, men and women, did religion evev 
lake up your hearts and heads ? was it ever really 
your exercise, to kmnv whether ye were right or 
wrong? Did ye ever put it to the trial, whether ye 
were Satan's slaves, the devil's vassals, or the ser- 
vants of the Lord ? if not, to this very day ye are 
Satan's servants, and never had any concern about 
religion, 

(2.) Did ye ever lay down this conclusion, I am 
lost, undone, miserable, wretched, blind, and naked, 
I want faith, I want grace, I want God, I want Christ, 
I have destroyed myself? If not, then ye never have 
been under any concern of a right sort. 

(3.) Did ye ever resolve upon it, that go the world 
as it will, and come what will, I have no concern like 
my soul ; and therefore I shall never be at rest, or 
take ease, or be quiet, until I get matters in some 
measure right betwixt the Lord and me? If ye 
have not been brought under some such resolutions 
as this, from a conviction that all is of no avail to 
you, if ye lose your soul; then surely to this very 
day, ye are perfect Gallios in God's matters, and your 
own most precious interests. 

(4.) Can any thing give thee content, while thou 
livest altogether at peradventures about salvation, 
about Christ ? Then yet hast thou reason to fear, 
that thou hast never been concerned about that 
which thou canst be pleased without, I mean salva- 
tion, and an interest in Christ. 

2dhf, Having offered some things by way of con- 
viction, we shall now a little expostulate with you. 
And, 

(1.) Can it be, ye were ever concerned about any 
thing ? Did ye ever think seriously, speak seriously, 
or act seriously about any thing ? If not, thou art 
certainly a fool, a madman. If thou hast, then, 

(2.) Man or woman, is there any thing equally 
worthy of thy concern, as the salvation of thy soul? 
What art thou profited if thou gain a world, and lose 



THE CHRISTIAN^ DUTY. hj 

this? And mayest not thou he happy if thou save 
this, though thou lose a world ? 

(3.) Thinkest thou, then, to save this without con- 
cern ? Think it not ; tor not only must thou strive, 
must thou run, hut every running, and every striving, 
will not do the business ; and therefore thou must 
so strive, and so run, that ye may obtain. 

(4.) Is it not thy wisdom to prevent that, which, 
if once it come, cannot be remedied, I mean the loss 
of thy soul? Know " the soul's redemption is pre- 
cious, and ceases forever," Psal. xlviii. 9. 

(5.) Canst thou, wilt thou sit unconcernedly, when 
God is sinking thee into a sea of brimstone, as now 
thou dost when he is threatening to do it? If not, 
bethink thyself in time, ere it be too late. 

(6.) Are ye not ashamed to be unconcerned abovt this 
ahout which all others are so deeply concerned ? and 
yet none of them have so great an interest in the 
matter as ye. The devil is concerned ; he goes about 
seeking whom he may destroy. Will not ye be con- 
cerned about the preservation of that which he and 
all his instruments are so much concerned to destroy ? 
Ministers are concerned ; they preach, they pray, 
they sweat, they think, they toil, many a trembling 
heart have they for fear of your ruin. Tbey spend 
their time and strength about your salvation, while 
many times they fear, that by this means their own 
salvation be neglected. And now, whether, I pray, 
have ye or they most concern in this matter ? They 
may, if they be faithful, yea, they will go to heaven, 
whatever come of you ; are ye then mad, so far to 
overlook your own great interest ? God is concern- 
ed : can ye doubt of it, while he is held forth in the 
gospel, as bleeding, dying, weeping, sweating blood, 
and all to prevent your ruin? Can ye doubt of it, 
while he is heard inviting, calling, entreating, pro- 
mising, offering, protesting, nay. and even swearing, 
his concern in the matter : " At I live saith the Lord, 
I have no pleasure in the death of him that dietb, 



£8 TH1K CHRISTIAN'S BVI1. 

saith the Lord God/ 5 Ezek. sviii, 32. and xxxiii. 11* 
And what need has God of any of you? « Can ye be 
profitable to him, as he that is righteous is profitable 
unto himself V 9 Consider this, and be ashamed, and 
horribly confounded, O careless unconcerned souls ! 

Sdly % We now come to speak a word for terror to 
you : know then for certain, 

(1.) That soul which ye will not be concerned to 
save, ye ihall lose : and will any thing make up the 
ioss ? what will all the world profit you, while \q 
have lost a precious soul, without hope of recovery ? 

(2.) That damnation which ye were not careful to 
prevent, shall be your portion ; and who among yoa 
" can dwell with everlasting burnings 2 who among 
you can dwell with devouring fires V 9 

(3.) These things which now ye are concerned 
about, and pursue with so much eagerness, shall be 
your everlasting tormentors, ami what profit will ye 
have of these things, whereof then ye will be 
ashamed ? 

(4.) When all this misery shall come upon you, 
there shall not be any concerned for ye; when this 
shall come upon you, then who shall be sorrowful* 
©r lament for you ? God will "'laugh at your ca- 
lamity, and mock when your fear cometh. The 
righteous also shall see, and fear, and shall laugh at 
him, saying, Lo this is the man that made not God 
his strength, but trusted in the abundance of his 
riches, and strengthened himself in his wickedness," 
Psal. liii. 6, 7. But we proceed, 

Secondly, The next sort of persons to whom we 
promised to speak, are they who are indeed under 
some concern for religion, but their main concern 
seems to be about public matters, the carriage of 
•ethers, and miscarriages of those who are in any pub- 
lie trust ; and they relish converse about this most 
of all, and spend most of their time this way. What 
we are to say to those, is not to dissuade any from & 



THE CHRISTIANAS DUTY. 69 

due regard to the public, but on design to obviate 
some dangerous extremes. Now, to sueh we say, 

1, Whatever any may account of you, ye have rea- 
son to suspect and be jealous of yourselves : we have 
showed, from the word of the Lord, that where there 
is any thing of a sincere regard to the Lord's service, 
it will show itself, (1.) In a deep concern to have, 
and keep matters right at home ; and since your 
main concern lies another way, truly your religion, 
though your pretences be never so high, or the 
thoughts of ministers or others never so favourable, 
is deservedly suspicious, and you have reason to doubt 
it; and I will tell you some of the grounds whereon. 
(1,) I am sure your hearts are, as well as these of 
others, " deceitful above all things, and desperately 
wicked," and would willingly deceive you. (2.) I 
am no less sure, that while you are much abroad in 
observing others, and little at home in self searching, 
and self-condemning, they have a special advantage 
for deceiving you, which they, no doubt, will not lose, 
(3.) Your dislike or light esteem of those things 
which speak a spiritually healthy constitution, with 
your liking to those things that discover a vitiated 
spiritual palate and senses, gives me ground to fear 
you are not right. When people love not so well to 
hear the sweet and plain truths of the gospel, as con- 
tinual reflections upon public failings, it discovers a 
spirit embittered and rankled, and not under the due 
impressions of its own deep concern in the plain gos- 
pel truths: " As new born babes, desire the sincere 
milk of the word, that ye may grow thereby; if so 
be ye have tasted that the Lord is gracious," 1 Pet. 
ii. 2, 3. When once people begin to weary of the 
preaching of Christ, and him crucified, and of hear- 
ing the way of salvation, the means of salvation, the 
marks of grace, and soul-exercise, the Lord's work 
and way of translating souls out of darkness into his 
marvellous light, and of carrying on the work of sal- 
vation to a blessed period ; when once, 1 say, this 

L 1 



**a 



7©. THE CHIIISTIAITS DUTY. 

cannot be heard, and nothing is relished but debates, 
though about truths, and precious truths of God, I 
must say, their religion is, if not quite wanting, yet 
very low. (<&.) I am much afraid of such, because 
pride is strong in them, and is encouraged in both 
its parts. It consists in low thoughts of others, and 
high thoughts of ourselves : Now, both these parts 
ef pride are strengthened ; for, [1.] What way can 
be more effectual to sink others in our own esteem, 
than always to pry into, discourse of, and judge them 
for their faults, real or supposed ? Again, [2.] What 
eau raise us higher in our own conceit, than to look 
little into our own hearts, these iilthy sinks of sin : 
to look at ourselves, when, like Jehu, we appear vefy 
far beyond others in zeal for the Lord, and to com- 
pare ourselves with others, when we have debased 
them as low as we can ? Thus is pride fed ; and 
where it grows strong, all grace will languish : « God 
resisted) the proud, but giveth grace unto the hum- 
ble," James iv. 6. Much more might be added, up- 
on (he most clear scripture-evidences : but we go on. 

2. We say io such, However specious like your 
services have been, you have reason to be jealous of 
them, and to fear the want of an ingredient that will 
spoil all, I mean singleness as to your aim. Many 
are deceived as to this matter } and ye have reason 
to be afraid. If the tree be naught, assuredly the 
fruit is so too ; and what ground ye have to suspect 
the former, we have hinted just now : fear there- 
fore the latter. A squint look to a by-end, will be a 
dead fly : it will make the finest ointment stink ; and 
God knows there is ground to fear, that there may be 
some such by look. What we might offer for clear- 
ing of this must be passed by; for our design will not 
allow us to enlarge upon those pasticulars. 

3. We say to you. Look iu yourselves; for when- 
ever trying times come, you will be meet tools for the 
devil to make use of, to ruin the church of God. 
The church has ever suftVitd more by false friends, 



THE CHRISTIAN'S DUTY. 71 

and the mistakes of the really godly, especially when 
going to this extreme, than by open enemies ; and I 
will tell you several grounds upon which I am apt to 
think, that ye will err and wander from the way, and 
that to your own wounding, and to the wounding of 
the church. (1.) Your carriage casts you without 
the reach of God's promise, of guiding in such times. 
It is the humble, and not the self conceited Christian, 
that the Lord will guide: " The meek will he guide 
in judgment, the meek will he teach his way, 55 Psal. 
xxv. 9. (2.) You will be easily persuaded to neg- 
lect the means of guidance, I mean an attendance 
upon Christ's faithful ministers. This sort of peo- 
ple have many prejudices against ministers, and it is 
easy to drive them to the height of deserting their 
ministry; and then surely thry are an easy prey to 
every seducer, and to every fenej. Christ's direc- 
tion to his spouse at noon, lh»t 19, in times of adver- 
sity, and when it is hard to know who is right, or who 
is wrong, is to keep cloee by faithful ministers. * If 
thou know not, O thou fairest among women, go thy 
way forth by the footsteps of the flock, and feed thy 
kids beside the shepherds tents," Cant. i. 9. (3.) 
In that time offences will abound : and if thou wilt 
break thy neck upon the faults, either of ministers or 
of Christians, thou wilt not want stumbling-blocks, 
and the devil will be sure to improve them all, to 
nurse you up in the good conceit ihou hast entertain 
ed of thyself, and in undervaluing thoughts of others. 
Many more of the like sort we pass. 

4. I shall leave you, with this ©ne awful warning, 
•who have any hankering toward this extreme : Be- 
ware lest, while ye expect to be rewarded of the. 
Lord for your public zeal and concern, ye be damned 
for want of personal godliness, Bead, consider, and 
tremble, at that awful beacon of the Lord's holy jeal- 
ousy in this sort: * Many will say to me in that day, 
Lord, Lord, have we not prophesied in thy name ? 
and in thy name east out devils ? and in thy name 



72 THE CHRISTIANAS BUTT. 

done many wonderful works ? And then I will pro- 
fess unto them? I never knew ye ; depart from me, 
ye that work iniquity," Matt. vii. 22, 23. Here are 
men far forward in public appearances, and yet dam- 
ned for want of personal godliness. For the Lord's 
sake, remember, and fear that ye fall not into the 
like condemnation. Neglect not the public : but O 
begin at home, and employ your first and great care 
there ; and when ye go abroad, be sure ye keep with- 
in your own sphere. But, 

Thirdly, Leaving this sort of people, I come, in 
the next place, to speak a word to such as are indeed 
under a deep concern, and that first and mainly about 
tbeir own souls, though they dare not forsake Zion ; 
with Joshua, they would have all Israel choose the 
Lord : but whatever come of this, one thing they 
take care to be sure of, that they themselves are 
G«d's servants. Now, to such we have only a few 
words to say. 

1. Sirs, what ye have, hold fast. Say against this 
order who will, we dare say it is God's, and will be 
owned by him ; and if ye hold on, I dare in God's 
name say unto you, that ye shall be helped, and ho- 
noured to stand by him, when others, whose preten- 
ces are high, will turn their back on him : ye shall 
bring forth your fruit in its season, as the tree plant- 
ed by the rivers of water, Psal. i. 3. 

2. I say to you, Beware of such as would divert 
you from this course : hold at a distance from such 
whose conversation has any tendency to beget preju- 
dices against a gospel-ministry and ordinances. As- 
suredly their steps take hold of death, and lead to it, 
pretend what they will ; God never ordained his babes 
to live without milk, and some to feed them also. If 
once ye be prevailed with to disgust your food, all will 
quickly go wrong with you : if you want it a while, 
hanger will go off, and you will be filled with wind, 
and will not be aware till ye just die. If ye have got 
any good of ministers and ordinances, I say to you, 



9a titm-ir **> 



THE CHRISTIAN'S B¥TY. 73 

hold by them, and beware of any thing that may de- 
prive you of the advantage of them, or lessen your 
benefit by tbem. Deserting ordinances will entirely 
deprive you of the advantage of them, and prejudices 
nourished against them will make your advantage 
less. 

3. Beware of spending your time, and of such as 
would draw you to spend your time in love-kiiling, 
and prejudice-hatching debates : " Only by pride 
cometh contention, but with the well advised is wis- 
dom," Prov. xiii. 10. 

4. For the Lord's sake, make earnest of growing 
in religion. What ye have happily begun, take no 
rest till it come to a blessed issue : " Press forward 
toward the prize of the high calling of God in Christ. 
Forget the things that are behind, and press forward. 
Give all diligence to make your calling and election 
sure. Workout the work of your salvation with 
fear and trembling, knowing that it is God who work- 
eth in you to will to do of his good pleasure. And 
ye shall undoubtedly reap in due time, if ye faint not. 
I now proceed, 

Fourthly, To shut up the whole, in a few words of 
exhortation toall. We had some thoughts of branch- 
ing this exhortation cut into several parts ; and wc 
indeed justly might do so : but designing to conclude 
this second doctrine presently, we shall wrap all up ia 
one. 

Is it so, that such as have any real regard unto the 
honour of the Lord, do make their own religiou their 
first and great concern? Then, my friends, let me, 
in the fear of the Lord, beseech intreat, and request 
you, to be concerned about your own religion : make 
this sure by any means : serve ye the Lord, take 
others what course they will : and even begin at this ; 
znake this your first and great care. For, 

1. This is the foundatiou of all ; and as the found- 
ation is right or wrong, so it will fare with the whole 
superstructure. This is the root, and as it is goo$ 

LIS 



7% THE CHRISTIAN'S DITTY. 

or evil, so will the fruit be ; this is the spring, and if 
any thing be .amiss here, all the streams will partake 
in the evil and hurt ; O therefore by any means make 
all right here. 

2. Make this your first and great concern, for it 
will be herein, and with respect to this mainly, that 
ye will be tried ; all the trials that the Lord brings 
on his people, do still try this, how matters are here, 
whether the foundation be right laid, and how far the 
work is carried on. 

3. Death and judgment will be comfortable or bit- 
ter, as it is right or wrong with you in this respect. 
Your salvation and damnation depend upon it: " He 
that believeth not shall be damned ; he that bclievefh 
shall be saved." He that for his own part betakes 
not himself to the Lord Jesus Christ for salvation, in 
the gospel-method, shall assuredly be damned, come 
of others what will. 

4*. Make this your first and great care ; for truly 
the defect of this is the spring and true source of 
that lamentable defect of family-religion, and of a due 
eonoern for the public, which is matter of deep con- 
cern to all that fear the Lord this day. What ! is it 
any wonder that the man that takes no care 
of his own soul, be unconcerned about the souls of 
others ? How can he, that is posting to the pit him- 
self, take care of others, and endeavour to preserve 
them from running to their own ruin ? Never will 
any reasonable man believe, that he who goes on in 
sin himself, will, in his station, be really zealous for 
repressing it in others. Unless we prevail with you 
to be concerned about your own souls, we despair of 
getting you any way serious in reforming your fami- 
lies. 

5. Make this your first and great care ; for this 
will help you to employ your zeal the right way, in 
reforming others ; it will make you first concerned 
for their souls, and to have them built upon the sure 
foundation. It is the folly of some professors to be 



THE CHRISTIAN'S DUTY. 75 

always for debating, when they come into conversa- 
tion with persons that they suppose, and it may be 
not without ground, are strangers, nay, and enemies 
to religion ; and that not so much to bring them to 
acquaintance with the power of religion, but to be of 
their judgment, in some points of controversy that 
are tossed in the day we live in, which I do confess 
are of very great moment. But here they mistake ; 
for they should first endeavour to bring the man un- 
der a real concern about his soul ; and then you have 
brought him one step towards the embracement of 
any principle or practice that is according to godli- 
ness : and if ye gain not this point with a graceless 
man, a man that is not exercised to godliness, it is of 
no great consequence what his profession be, Papist, 
Preiatist, Presbyterian, or any thing else ; for he 
will be true to no profession : it is not a real princi- 
ple that holds him ; and he is ready to be, upon any 
temptation, a scandal to that way which he cleaves 
to. O make your own religion your first and great 
care, and this will learn you where to begin with 
ethers. 

6. O make personal religion your first and great 
concern; for, alas! here it is that the main defect is 
among you. We have oft complained, and we have 
daily new reason to complain of you, that many at 
leant among you are going in the broad and most pa- 
tent roads to the pit, some in that of ignorance of God, 
of hers in that of drunkenness, some in that of abomi- 
nable oaths, and swinish lusts, and others in that of 
devilish revenge r dm\ contentions, always leading down 
to deaUi 'am\ distinction, and that openly. J know 
most have long since laid down a conclusion, that 
they shall have peace, though they walk in the way 
of their own hearts, adding drunkenness to thirst, 
one sin to another. But. assuredly ye are deceived : 
*' Be not deceived : thus saith the Lord, neither for- 
nicators, nor adulterers, nor effeminate, nor abusers 
of themselves with mankind, nor covetous, nor drunk- 



7S the christian's butt. 

ards, nop revilers, nor extortioners, shall inherit the 
kingdom of God," 1 Cor. vi. 9, 10. And the same 
shall be the fate of cursers and swearers : " Then 
said he to me, This is the curse that goeth forth over 
the face of the whole earth ; for every one that 
stealeth shall be cut off as on this side, according to 
it ; and every one that sweareth shall be cut off as 
on that side, according to it. I will bring it forth, 
saith the Lord of hosts, and it shall enter into the 
house of the thief, and into the house of him that 
sweareth falsely by my name. And it shall remain 
in the midst of his house, and shall consume it, with 
the timber thereof, and the stones thereof, " Zech. 
v. 3, 4. Now, are there not sueh among you ? Are 
there not unclean persons, swearers, drunkards, and 
the like, among you ? And ye who are such, have 
not ye need to be concerned to be religious ? Sure 
ye have none as yet. And now, to bring this home 
to you, let me interrogate you upon three things. 
(1.) Do ye believe that the words ye have heard are 
the words of God ? If not, then be gone, you have 
nothing to do here. If ye do, then, (2 )Doye hope 
to get to heaven, when God has said, ye shall never 
get there ? If ye do, ye are mad : if ye hope to get 
heaven in spite of God, assuredly ye are mad : and 
if ye believe there is a heaven, and yet live in that 
which ye know will debar you thence, ye are mad in- 
deed. (3.) If God, by a gospel-dispensation, prevail 
not so far with you, as to make you leave the open 
road to hell, is he like to prevail with you, to bring 
you over to a compliance with the gospel-eall entire- 
ly ? No, no, surely no. My friends, look in time ; 
for, as the Lord liveth, ye are in imminent danger, 
danger greater than ye are well aware of; and whe- 
ther ye will hear, or whether ye will forbear, know, 
that if ye die, your blood is on your own heads ; ye 
have got warning. Take warning, and make person- 
al religion indeed your first and great concern. 
7. O make your own religion your Srst and great 







the christian's duty. 77 

eare ; for here many are deceived ; many have a 
name to five, who are dead, and appear to be some- 
thing who yvt* when weighed in the balance of the 
sanctuary, will be found wanting, and have a Tekel 
writ upon them. 

S. To add no more, consider seriously how sad a 
deceit in this matter is. O terrible deceit, to mis- 
take heaven, and instead of h to slip into hell ! To 
mistake the broad road, and think it the narrow ! 
How terribly will the poor deluded souls, that swell 
with the hopes of heaven and glory, look, when, in- 
stead of falling into the rivers of pleasure, they shall 
sink like lead in the mighty waters of God's holy, 
just, and terrible indignation against sin ! As ye 
would not meet with this terrible disappointment, 
look to yourselves; make sure your own religion ; 
lay the foundation well, and then ye may have peace, 
and the Lord will establish it. Now, for your direc- 
tion, I shall only offer two or three short words. 

1. Bring yourselves to the light, to the standard of 
God's word, and try yourselves by that which is the 
true test, the balance of the sanctuary, the counsel 
of the Lord, which shall stand. 

2. Whatever judgment the word passes on you, 
though it read your name amongst the black roll of 
those who are doomed to the bottomless pit, hear it, 
and believe it, for assuredly the scripture cannot be 
broken. 

3. Cry to the Lord, that he may give his Spirit 
to open your eyes, to know how matters are with 
you. 

4. When God, by his word and Spirit, has wound- 
ed you, wait upon him for cure, in the same way; 
for it is thence also you must have your acquaintance 
with the blessed Physician, Jesus Christ, in whom 
alone your help is. 

Having thus finished the second doctrine, I now 
proceed to 
Doct. III. « Such as are sincerely religions them- 



78 THE CHRISTIAN'S DUTY, 

selves, will take care that their families, and all whom 
they can have any influence upon, be so too." Or 
shortly thus : " Such as are sincere will be really 
eareful to maintain family-religion :/ But as for me 
and my house , we will serve the Lord. 

Which shows us, (1.) That God requires house- 
hold religion, even that we and our houses serve the 
Lord. Now, what is not required, or commanded, 
eannot be service done to the Lord. (2.) That we, 
and our houses or families, should join in, or per- 
form jointly, some part of service to the Lord. (3.) 
That a master of a family is called to take care of, 
and may engage some way for his house or family 
serving the Lord. 

Now, in the further prosecuting of this point, we 
shall show you, 

I. Wherein family-religion lies, 

II. Whence it is, that such as are sincere, are s& 
much concerned about it, as we here find Joshua, and 
others of the saints in scripture. 

I. Now, we begin with the first ; and shall only 
here observe, that family-religion consists of three 
parts, or is comprehensive of the three following 
particulars: 1. Family-instruction. 2. Family-wor- 
ship. 3. Family government, or order. And about 
these it is that a religious master will be concerned ; 
and he that is not in some measure carefully exercised 
in these three, there is reason to fear he has no reli- 
gion. Now, we shall a little open these three unto 
you. And, 

1. We say, that family 'instruction is that which 
such as are sincerely religious will be careful of. 
Assuredly there will be nothing that will lie nearer 
the heart of a conscientious master of a family, next 
to the salvation of his own soul, than the salvation of 
his family, his children and servants ; and one great 
part of his care will undoubtedly discover itself this 
way, in a deep concern to have them accurately in- 
structed in the knowledge of their duty toward God, 






THE CHRISTIAN'S BVTY. 79 

their neighbour, and themselves ; and, in a word, the 
whole of that knowledge which is necessary, in order 
to their walk with God here, and their enjoyment of 
God hereafter. And this part of family-religion we 
find the Lord very punctual and express in command- 
ing, Deut. vi. 6, 7, 8, 9. « And these words which I 
command thee this day, shall be in thine heart, and 
thou shalt teach them diligently unto thy children, 
and shalt talk of them when thou sit rest in thine 
house, and when thou walkest by the way, and when 
thou liest down, and when thou risest up : And thou 
shalt bind them for a sign upon thine hand, and they 
shall be as frontlets between thine eves: and thou 
shalt write them upon the posts of rhy house, and on 
thy gates." In which observe, 1st, Personal reli- 
gion enjoined : " They shall be in thine heart." 2dly, 
Domestic religion : M Thou shalt teach them diligent- 
ly." Here also we have a plain account of this first 
part of family-religion, and a clear command for it ; 
we see who they are about whose instruction we are 
to concern ourselves ; it is our children, and those 
who are in our house, that is children and servants; 
for under the notion of children servants are frequent- 
ly comprehended, as particularly in the fifth com- 
mand. There it is agreed by all, that under that of 
parent and child, all relations, and particularly mas- 
ter and servant, are comprehended. "We see also 
the manner how this duty is to be managed, and that 
is diligently. And this is yet more particularly 
opened, as to the ways and reasons wherein we are 
to evidence our diligence, and special care of the in- 
struction of those under our charge. Now, two v* ays 
we ought to manage this piece of family-religion. 
And, (1.) By precept : (2.) By our walk. We ought 
to teach them diligently both ways; we ought to in- 
culcate and carefully press upon them the knowledge 
of the Lord ; and what we thus teach them by word, 
we ought strongly to enfore by a suitable walk. Pa- 
Treats and waters should b$ in case to *ay to their 



3@ THE CHRISTIANS DUTY. 

children and servants, with Gideon in another case, 
66 Look on uie, and do likewise," Judg, i. 17. ; and 
with the apostle, Phil, iii. 17. " Be followers toge- 
ther of me, and mark them which walk so, as ye 
have us for example." Then are children and ser- 
vants like to be won over to a compliance with the 
will of the Lord in his word, when it is not only 
clearly held forth to them in word, but when also it 
is pointed forth in a lively and speaking example* 
If the Spirit of God gives us ground, as it does, 1 Pet, 
iii. 1. to believe that a holy and shining conversation, 
without the word, may prove effectual towards the 
winning over of unbelievers toward theembraeement 
of religion, what may we expect, if the word and such 
teaching be joined together ! Surely we might think 
to see somewhat else than what is to be seen at this 
day. And O how hard will many find it to answer 
for their defects here, in that day, when they shall 
stand at the bar of God ! Nay, would to God we 
might not say, for their direct counteracting duty, 
in both these respects, while instead of instructing 
them in the fear of the Lord, by example and pre- 
cept, they run them forward, to a course of sin by 
both ! O prodigious villainy ! and yet common 
among men, among Christians ! 

2. Family-worship is comprised under family-reli- 
gion, as a principal part of it ; every family should lift a 
little church unto the Lord : and so we find mention 
made of the church of God in houses, or of families 
being churches unto the Lord, ** Greet (or salute) 
the church that is in thine house," Rom. xvi. 5. and 
else where ; and past all doubt, every family ought to 
be a church, wherein God should be solemnly wor- 
shipped,both oa ordinary and extraordinary occasions; 
so Job's house was, Job. i. 5. Now, of this family- 
worship, the more ordinary parts are three : 

(i.) Solemn invocation of the name of God by 
prayer. Our Lord teaches us to join together in 
prayer, by putting the persons praying in the plural 



12SE CHHISTIAN'S BWTY. %1t 

inim1>er in the Lord's prayer, « Our Father which 
art in heaven." Again, w Give us this day our daily 
bread. 5 * Our dependence upon God, not only in our 
single capacities, but as we are members of families, 
requires suitable acknowledgements of the Lord ; 
and our want of family-mercies requires our joining 
in craving them by prayer from the Lord. Our 
guilt of family-sins requires family acknowledge- 
ments, and application for pardon ; and therefore as- 
suredly families, whether greater, as nations, or les- 
ser, which call not upon the name of God, shall have 
the Lord's fury poured out upon them, Jer. x. 25. 
« Pour out thy fury upon the heathen that know thee 
not, and on the families that call not on thy name." 
Where by families we are to understand all families, 
whether greater or lesser; for surely if nations, in 
their national capacity, be called to worship the Lord, 
and call upon his name, so also lesser families are ; 
and for their neglect, are liable to the same ven- 
geance. 

(2.) Solemn readme of the word belongs to family, 
worship. What can be more plain to this purpose, 
than the command we have formerly quoted from 
Dcut. vi. 6. ; aud this we are to do, that the « word 
of the Lord may dwell in us richly, in all wisdom.'* 
Col. iii. 16. 

(3.) Solemn praises are also required, as a part of 
family-worship, and undoubtedly as family sins and 
wants call for family- prayer, so family-mercies re- 
quire family praises, and brings us under the apos- 
tle's injunction, in that foreeited Col. iii. 16. « Let 
the word of Christ dwell in you richly, in all wisdom, 
teaching and admonishing one another, in Psalms, 
and hymns, and spiritual songs, singing with grace in 
your hearts to the Lord.' 5 

o. It remains that we open the third and last branch 
of family-religion, \\z. family-government ; and this 
lies in several particulars: (i.) In commanding (he 
family, children and servants, to walk in all the ways 

M m 



95 



82 the christian's duty. 

of obedience. This is that which the Lord so highly 
praises in Abraham, Gen. xviii. 19. ** I know him, 
saith the Lord, thai lie will command his children, 
and his household after him. and they shall keep the 
way of the Lord," &e. (2.) In obliging, by reproof, 
admonition, and correction, such as are in the fami- 
ly, to abandon any thing sinful and scandalous in 
their practice, Gen. xxxv. 2. " Then Jacob said un- 
to his household, and to all that were with him, Put 
away the strange gods that are among you, and be 
clean, and change your garments ; and let us arise 
and go up to Bethel ; and I will make there an altar 
unio God, who answered me in the day of my dis 
tress, and was with me in the way which I went. 
Here we have an eminent example, both of family- 
worship, and family-order ; and indeed, as to the de- 
portment, 1 mean, as to the outward man, and what 
is to be seen of servants and children, we see from 
the fourth command, that parents and masters of fa- 
milies are accountable for it to the Lord, who has not 
on!y enjoined them to keep the Sabbath-day, but to 
take care that all within their doors do. (3.) This 
lies in expelling such out of the family as do, notwith- 
standing the use of these means for their reforma- 
tion, persist in walking contrary to God. « I will 
walk within my house with a perfect heart.* 5 Here 
is the spring. See what follows : " He that walketh 
in a perfect way, he shall serve me : he that work- 
cth deceit shall not dwell within my house: he that 
telleth lies shall not tarry in my sight," Psal. ci. 2. 
6. Here we see a lively character of one that has a 
true regard to the maintenance of family-religion. 
How rare are such instances in our day ! But leav- 
ing this, we shall proceed. 

II. The next thing we proposed, was to show 
whence it is that such as are sincerely religious them- 
selves will be careful to maintain family-religion. 
"We might indeed, for the proof of this truth, have 
mentioned and illustrated the eminent examples ©f 






THE GHKISTIAtf's DUTY. 8£ 

pious care about family religion, recorded in scrip- 
ture : but what we are to all edge under this head 
will supersede that, and will sufficiently prove the 
doctrine, and show, that there is an indissoluble tie 
betwixt sincerity and a regard to this. 

1. Then persons who are themselves sincerely re- 
ligious, will be careful to maintain family-religion, 
because they have a regard to all God's commands* 
The authority of the Lord, wherever it is stamped, 
binds them to a compliance. Sincerity has for its 
inseparable companion, a respect to all God's com- 
mands : « Then shall I not be ashamed, when I have 
respect to all thy commands," Psal. cxix. 6. And 
from this respect to the command it is that a care 
about family-religion flows : for undoubtedly it is a 
part of commanded duty. We are here told, it is a 
piece of service to the Lord ; and what is commanded 
is only so. What he never required, that he will ne~ 
ver own a service done to him ; but what has been 
alledged from the word of God under the former 
bead, puts this beyond dispute. 

2. This regard to the maintenance of family-reli- 
gion, flows from the very naturevf that supernatural 
principle wherewith all that are truly sincere are en- 
dued, which in scripture is called, the new heart, a 
heart of jlesh, a new creature, a new spirit , &c. This 
principle being suited and framed to an universal 
compliance with the Lord's will, aims at this in all 
things. They who have it are said to be " created 
in Christ Jesus to good works," Eph. ii. 10. And 
particularly, as the old heart would be in all respects 
independent of the Lord, so, on the other hand, this 
new heart is strongly bent to acknowledge its de- 
pendence on the Lord, in the ways of bis own ap- 
pointment, in all its ways, in all stations and relations 
wherein it is put : and hence as it leads to own the 
Lord in our single capacity, so it leads us also, if we 
are possessed of it, to do so in our family-capacity ; 
and, in a word, as it leads us to worship and serve. 



S4r THE CHRISTIAN'S DUTY; 

the Lord ourselves, so it powerfully influences to lay 
out ourselves to have all others to serve the same 
Lord, more especially such as we may have influence 
tipon, our children and servants. 

3. Such as are sincere have an entire love to the 
'Lord, aud hence a delight in all ordinances, private as 
well as public, and secret, wherein any measure of 
eoxnmuDioh with the Lord may be reached. « Lord," 
says David, " I have loved the habitation of thy house* 
the place where thine honour dwelleth," Psal. xxvi. 
S. The Lord's honour dwelleth in all his ordinances, 
and in every place where he records his name ; that 
is, in every ordinance, there he moets with his peo- 
ple, and there be blesseth them. And indeed by fa- 
mily-religion the Lord is signally honoured ; for 
thereby we, (1.) Acknowledge, that we hold our fa- 
milies of the Lard, that it is to him we owe them, and 
say by our practice what worthy Jacob said, Gen. 
xxxii. 10. « O Ged of my father Abraham, and God 
of my father Isaac, I am not worthy of the least of 
all the mercies, and of all the truth which thou hast 
showed unto thy servant; for with my staflTI passed 
over this Jordan, and now I am beaome two bands." 
Again, (2.) We hereby own our families and all that 
we are, to be still in the hand of the Lord, and at his 
sovereign disposal ; while all the advantages and 
mercies we want, and would have or enjoy, and would 
wish continued with us, we apply to him for them by 
prayer ; and all the evils we would have removed or 
prevented, we likewise look to him for their removal 
and prevention, acknowledging him the Author of all 
our mercies, in the continual ascriptions of praises to 
him. In this way we acknowledge plainly, that of 
him, and through him, are all things, in whose hand 
is the breath, and all the concernments of every li- 
ving thing, who kills and makes alive, wounds and 
heals, makes rich and poor. And, in a word, here- 
by we own him the uncontrollable Lord of all : " The 
Lord giveth; and the Lord taketb* and blessed be the 



THE CHRISTIAN'S DUTY. 85 

name of the Lord. He doth what pleased him ; and 
who may say to him, What dost thou V 9 (3.) These 
acknowledgements honour God, in that they are pub- 
lic, whereby God's glory is manifested to others, and 
they instructed, and excited by example unto the like 
acknowledgements. Assuredly, therefore, they who 
love the place where God's honour dwells, and that 
which contributes toward its manifestation, as all 
sincere souls do, will not dare to neglect this family- 
religion, whereby it is so signally furthered. 

4. Such as are sincerely religious will be careful to 
maintain family-religion, because they have a sincere 
love to those in their house. They love their neigh- 
bour as themselves ; and no way can love manifest 
itself more than in a due care for their salvation, 
leading to the use of all those means whereby this is 
promoted. Memorable to this purpose are the Lord's 
words concerning Abraham, Gen. xviii. 19. « For I 
know him, that he will command his children and his 
household after him, and they shall keep the way of 
the Lord, to do justice and judgment, that the Lord 
may bring upon Abraham that which he hath spoken 
of him. Here we have a double connexion, very re- 
markable. (1.) A connexion betwixt family-religion, 
a due care of it, and its success. He will command, 
and they shall keep the way of the Lord ; he will 
take due care, and his care shall not be in vain : 
« Train up a child in the way wherein he should go, 
and when he is old he will not depart from it." Or- 
dinarily an universal care this way is not altogether 
without some influence upon some in the family ; and 
if we save one child, one servant by it, is not this a 
rich reward for all the attendance we can give to it? 
(2.) There is a connexion betwixt the success and the 
promised blessings : <• They shall keep the way of 
the Lord, and the Lord will bring on Abraham, and 
his seed, all the good things that he has spoken." 
So here we see of how great consequence it is to 

M m 3 



80 THE CHRISTIANAS tttttttl 

those in our families; it is the way to make them re- 
ligious, and that is the way to make them happy. 

5. Such as are sincere will be eareful to maintain 
family religion, from the conscience of the charge 
tbey have of them. Masters and parents have the 
eharge of their families, and are in some measure ac- 
countable to God for them. Parents are command- 
ed to train up their children, and masters to command 
their household to keep the way of the Lord, as we 
see the Lord's testimony of Abraham. Thus we see, 
in the fourth commandment, the master of the fami- 
ly is obliged to see to the religious observance of the 
Sabbath by all within his house, and so he has a 
charge for which he is accountable to the great God ; 
and therefore a sincere person looks on himself as 
bound to be careful to maintain the worship of God 
in his family, and amongst those whom he has the 
sharge of. This made holy Job concerned to sacri- 
fice for his children ; and the neglect of parental du- 
ty in Eli provoked the Lord's displeasure. 

6. The care of persons who are sincerely religious 
to maintain family-religion, flows from the, force of 
their solemn engagements and vows to the Lord in 
their baptism, which are again renewed upon their 
offering children to the Lord in that ordinace. Here 
they are solemnly and deeply sworn to be the Lord's, 
and to walk with God, in and before their families, 
to instruct them by example and precept. And this 
surely cannot be performed where family-jeligion is 
iraot taken care of in all its parts. How terrible will 
it be to parents and masters of families, when their 
children and servants, from generation to generation, 
shall accuse them as faulty, and the cause of their 
want of family-religion ? Indeed, say they, we never 
worshipped God in our families; why? we never saw 
the worship of God in our father's or master's fami- 
lies ? How terrible will this he, when God shall say. 
Is it so? hast thou damned thy child, thy servant ? 
Is this the performance of the solemn yews whrth 



THE CHRISTIAN'S DUTY. 87 

thou toekest on before so many witnesses? How 
confounded wilt thou then look ? Other things to 
this purpose we may have occasion to touch at after- 
wards. From what has been said, it is plain, 

1. That all who are sincere will undoubtedly be 
aareful to maintain family-religion. 

2. Whence it is so. It is from the force of all 
these ties we have mentioned, and others of the like 
nature, we may afterwards have occasion to mention. 

We shall now make some practical improvement of 
this point. And, 

Use 1. For information. We may draw from it 
the few following inferences, amongst many. Is it 
so, that such as are sincerely religious themselves 
will be conscientiously careful about family religion ? 
Then, 

1. We have undoubtedly reason to suspect their 
religion who are triflers in this matter. Since a 
suitable concern about our own salvation, and the 
means leading thereto, leads to a due concern about 
the souls of our families, no doubt, when we see per- 
sons trifle here, it gives us ground to be jealous, that 
they are not under a due concern about their own 
souls. Now, of trklers in this sort, who seem all to 
fa!! under that heavy curse that is pronounced, Jer. 
xlviii. 10. against such as do the work of the Lord 
negligently, there are three sorts. (1.) Such as do 
the work of the Lord by parts. They will, it may be, 
read a chapter, but never a word of praying, or of 
singing pra?ses to the Lord ifi their families ; though 
there is full as much ground for the one as for the 
other, from the command of God, and from our own 
necessities. The reading of the word is not like to 
turn to any great or good account to us, if we join 
not prayer for the Lord's Spirit, to cause us to un- 
derstand what we read. And he well understood this 
who spent so great a part of that long psalm in pray- 
ing for light, Psalm cxix. 18. " Open mine eyes, that 
I Eaay see wonders out of thy law," is a petition ttaft 



8* THE CHRISTIAN'S DUTY* 

should go alone; with the reading of the word. And 
indeed praises ought not to be forgot, and praise will 
be ever looked on as comely for the qpright : « It is 
a good thing to give thanks to the name of the Lord :" 
and the true way it is to obtain much of him. Memo- 
rable, above many, are the words of the Psalmist to 
this purpose, «« Let the people praise thee : O God, 
let all the people praise thee." There is the exhor- 
tation : well, what follows on it ? The ensuing verse 
tells : " Then shall the earth yield her increase; and 
God, even our God, shall bless us," Psal. Ixvii. 5, 6. 
All the duties of religion, whether domestic, or pub- 
lic, or secret, have a mutual subserviency to one an- 
other, as well as a tendency to promote the design of 
all : and therefore one cannot be taken away, without 
a manifest injury done to the rest, and done to the 
very design. — Such who deal thus are undoubtedly 
triflers, and are to be accounted contemners of the 
Lord's authority; for assuredly, if it werjs regard to 
the Lord's command that made them careful of one 
part, the same regard and deference to the Lord's 
command would make them perform all the other 
parts. If we cut and carve, take and leave, as we 
see meet, in those things which are equally establish- 
ed by the Lord, we do the work of the Lord deceit- 
fully: and m cursed is he that doth the work of the 
Lard deceitfully.'' And, (2.) Such are to be account- 
ed triScrs as do seldom worship God in their families : 
it may be, on the Sabbath night they will read or 
sing, or so, but no more till the next Sabbath. They 
who confine all their religion to the Sabbath, I dare 
say, they never kept the Sabbath duly. No doubt, we 
ought to worship God in our families daily, we ought 
to confess our sins, cry to him for a gracious supply 
of all our wants, and to praise him for his mercy to- 
wards us. Surely, when we are bid " pray always 
with all prayer," Eph. vi. 18. ; this is at least to be 
understood that we ought to be frequently employe*! 
in tjiis sort of "prayer, as well as any other. No less 



HJETE CHRISTIAN'S t>VTX* §9 

cAu be meant also, where we are bid, t Thess v. 17. 
46 pray without ceasing.'' Undoubtedly, therefore, 
triflers they are, who do frequently neglect, who, up- 
on every trifling occasion, will baulk family religion, 
while there is every day both a clear call to it, and a 
fair occasion for it. The Lord's mercies are new 
every morning, and so are both our sins and our 
wants, and therefore so ought our applications to 
God. " It is a good thing to give thanks unto the 
Lord, and to sing praises to thy name, O Most High : 
to show forth thy loving kindness in the morning, and 
thy faithfulness every night," Psal. xcii. 1, 2. (8.) 
Such are triflers, as, notwithstanding the clear com- 
mand we have to be " fervent in spirit, serving the 
Lord/' do yet, with a cold indifference, and even as 
they were asleep, manage this work. Is this to serve 
the Lord with all our strength, with ail our heart 
and soul, as we are commanded? Nay, sure it is 
not. Let such take, heed who thus offer to the Lord 
& carcase, a form, who please themselves with the 
mere performance of the duties, without considering 
tow they are performed ; let such, I say, look with 
trembling and astonishment to that word of the pro- 
phet, « Cursed be the deceiver, that hath in his flock 
a male, and voweth and sacrificeth to the Lord a cor* 
»upt thing," Mai. i. 14. 

We may draw this inference from it, that such as 
do entirely neglect family-religion are undoubtedly 
strangers to sincerity. Think on this, ye who to 
this day never bowed a knee to God in your fami- 
lies ; undoubtedly, ye are under a mistake as to your 
ease ; and be your thoughts of yourselves what they 
will, God looks on you as persons void of all reli- 
gion. For, (1.) Is not family-religion a duty ? sure 
it is ; all the Lord's people, in all generations, have 
thought so ; the Lord has approven them in it. Abra- 
ham, as we have heard, was highly commended for 
this. It is one of the noted evidences, Job. i. 5. of 
the piety of Job, of whom God did in a manner glo- 



80 THE CHRISTIANAS BUTT. 

ry. It is plainly enjoined in the fourth command, 
as judicious Durham solidly clears. But what need 
I say more ? It is so clear, that nobody denies it, who 
has any sense of religion ; and even they who neg- 
lect it must own it a duty. Again, (2.) Is not, then, 
your neglect of it a sin against light, that is, a sin of 
deeper than ordinary dye, a blacker hue, and conse- 
quently to be more severely punished by the holy and 
jealous God ? *i He that knows his master's will, 
and does it not, is to be beaten with many stripes. 55 
(3.) Is it a sin you are only once guilty of in your 
life ? Nay, but it is a sin ye are every day guilty of. 
And is it consistent with any thing of the reality of 
religion, to live in the constant and habitual neglect 
of any duty, or the commission of any known sin? 
Nay, surely it is not ; for the Lord is plain with us in 
this matter; " He that eommitteth sin (that is, who 
lives in a course of sin,) is of the devil, for the devil 
sinneth from the beginning. Whosoever is born of 
God, doth not commit sin ; for his seed remaineth in 
him : and he cannot sin, because he is born of God,'* 
1 John iii. 8. 9. Vain, therefore, are all your pre- 
tences to any thing of the reality of religion, who 
live in the neglect of family-religion. 

3. We may from this doctrine learn, whence it is 
that there is such a sad neglect of family-religion 
this day. It is from a want of sincere personal reli- 
gion. Few there are who are themselves under a 
due concern about their own souls ; and hence it is 
that there are so few careful about the souls of their 
families. Now, that this flows from a defect of per- 
sonal religion, is plainly beyond contradiction, if we 
consider, (1.) That where there is that sincerity that 
will not make ashamed, there undoubtedly is to be 
found a regard, and an equal respect to all God's 
commands: " Then shall I not be ashamed, when I 
have respect to all thy commands," Psal. cxix. 6. 
Again, (2.) Experience shows, that they who are 
negligent in this matter, are also careless about their 



THE CHRISTIANS BITTY. 91 

own souls. Look to it, ye who neglect family-reli- 
gion ; I fear ye are not careful about personal reli- 
gion. He that will easily baulk and neglect family- 
prayers will be as ready to neglect secret prater. 
This is well known in experience. (3.) The very 
excuses that they make use of for this neglect, speak 
the want of a heart to it: for surely, when people 
are kept from a thing by frivolous and trifling diffi- 
eulties, it is a sign they have no great mind to it. 

Object. 1. Say some, We cannot pray, we never 
were taught to pray. 

I answer, (1.) If thou meanest that thou canst not 
do it as ihou oughtest, very true ; neither canst thou 
do any duty : wilt thou therefore give over all ? (2.) 
Didst thou ever try it? did ye ever sit down with 
your family and make a mint at it ? What knowest 
thou, but it might have fallen out to thee, as to the 
man with the withered hand ? If thou hadst made a 
fair trial to pray, thou perhaps mightest have got 
strength thou didst never expect. It is want of will 
and inclination, not of strength and ability that hin- 
ders. (3.) Did ye ever cry to God to teach you ? 
Did ye ever with the disciples, cry, Master, or Lord, 
teach us to pray ? If not, surely it is want of will 
that keeps you from duty. Ye have no mind to it. 
(4.) Can ye do anything? Yes, will ye say, we can 
work at our ordinary employments. Well, but could 
you do this at first ? Did ye not come to a skill in 
these things, after many fainter essays, and pains ta- 
ken to learn? No doubt ye did. Even so ye must 
learn to pray. (5 ) Have ye any sense of family-sins, 
family- mercies^ or family wants ? If ye have, sure I 
am, what ye are sensible of, ye ean speak. Can ye 
tell your neighbour? and may ye not also tell these 
things to God ? But, 

Object. 2. Say ye, When we come before God, 
we must speak well, and when we come before the 
great King, we must have words in good order ; and 
now I cannot order my words aright. 



9% T«B ©HRlSTIAlf's B^f^f. 

AnsW. (1.) It is not words that God seeks. Maury 
a time he has rejected good words, for want of a cor- 
respondent frame of heart, Deut. v. 29.; but he ne- 
ver rejected a prayer because it was not right word- 
ed. (2.) I say, if thy words express the real senti- 
ments of thy heart, and thou be upon the matter 
right, God will pass by many indecencies and fail- 
ings in thy words ; so he did with Job : Job had ma- 
ny harsh expressions concerning God, both to him, 
and of him; and yet, because he was upon the matter 
right, he passes by these failings, while he reproves 
his three friends ; " Ye have not spoken of me the 
things that are right, as my servant Job," chap, xlii. 
6. [3.] In prayer, we address God as a Father, and 
we know parents will not quarrel their children in 
nonage; though they lisp and speak after their owa 
way ; nor will God be worse than our parents in this 
respect. [4.] Utterance is God's gift, and therefore, 
would ye have it ? to the Lord ye must look for it. 
[5.] As far as thou understandest thy needs, or the' 
Lord's mercies, and art affected with them, in so far 
ye will still find words to express your concern ; and if 
any man teach you to speak beyond your understand- 
ing and concern, he teaches you to mock God. But, 
[6] If this hold, it strikes as well against secret 
prayer, as family prayer, and so we must quit all 
prayer. 

Object. 5. But say ye, Ah ! I cannot get confi- 
dence. 

Awsw. [1.] Will this excuse bear you out at God's 
hand ? Dare ye make it to him ? No, I am sure, ye 
dare not. [2.] Whether will it require greater con- 
fidence to pray before your family, or to stand at the 
bar of God, and before angels and men, and tell ye 
had never confidence to pray in your families ? [3."] 
This is horrible pride ; ye think ye cannot pray, so 
as to gain repute ; and because ye cannot gain your 
end, cursed self, therefore ye rob God of his glory. 
j>] Wither is it that thou canst not get confidence 



THE CHRISTIAN'S BtfTY. 93 

to pray before men, or before God ? If thou say thou 
canst not get confidence to pray to God, then ye 
should not pray in secret either, nor yet in public. If 
thou say, it is before men that thou art ashamed, then 
is not this horrible impiety, to be more influenced by 
a foolish regard to man, than by a regard to God ? 
If thou hast confidence to appear before God, thou 
mayest easily appear before men. Place but thyself 
under the eye of God, and set thyself to prayer, and 
then all thoughts of men will quickly be gone. 

Object. 4. But say some, We cannot get time. 

JLnsiv. (1.) For what has God given thee time ? 
was it not to serve him, to save thine own soul, and 
the souls of thy family ? (2.) Whereon spendest thou 
thy time ? On thy business or family, wilt thou an* 
swer ? Well, if so, this is the compendious, shortest, 
and surest way to carry all forward. It is the way 
to get God with you, then ye will be prosperous. Fi- 
nally, It is not true, for there is none of you ^11, but 
idle away, either upon no business, or wtfrse than 
none, more than this would require. Now this much 
for the third inference. 

4. We mav from our doctrine draw this inference. 
That ministers have not the only charge, or all the 
care and charge of the souls of the people ; masters 
of families, and parents, have also a charge. And 
think on it, God will require at your hands the blood 
of your children, and of your servants, if they per- 
ish through your negligence. Now, that ye have 
the charge, and are answerable to God for children 
and servants, is past all contradiction. For, (l.) 
Parents and masters of families have a considerable 
interest with servants and children. Children and 
servants pay somewhat of reverence and respect un- 
to their parents and masters, and allow them some 
interest in their affection. Now, all this interest 
with them should be improven towards their salva- 
tion, and their engagement in God's service. (2 ) 
Not only have ye an influence upon them this way* 

N a 



T-«. 



9i THE CHRISTIAN'S DUTY, 

but ye have a power of commanding them ; and this 
should be improven likewise toward their engage- 
ment in the Lord's way. (3.) Ye have frequent op- 
portunities of conversing with them, and ye are ac- 
countable for the improvement of these, towards 
their good ; God expressly requiring your care 
as to the improvement of these, Deut. vi. 6. 7. 
Finally, (4.) Parents have a charge directly gi- 
Ten to them ; it is enjoined, " that they train up their 
children in the way of the Lord ;" and to them it is 
that the Lord enjoins the forming of the tender years 
of their posterity. God has placed his testimonies 
amongst us ; and we are all, according to our res- 
pective stations and opportunities, obliged to propa- 
gate both the knowledge and the practice of them : 
" He established a testimony in Jacob, and appointed 
a law in Israel, which he commanded our fathers, 
that they should make them known to their children ; 
that the generation to come might know thetn, even 
the children which should be born, who should arise 
and declare them to their children/* Psal. Ixxviii. 
3. 6. 

Use 2. Of lamentation. This doctrine may be im- 
proven for lamentation. Is it so, that such as are 
themselves sincerely religious will be conscientiously 
careful to maintain family-religion ? Then surely we 
have reason to lament the woful neglect of this duty, 
and of a due regard unto it in the day wherein we 
live. That this is either entirely neglected, or la- 
mentably trifled over by the generality of parents and 
masters of families in our days, is, alas! too, too evi- 
dent. For, (1.) Their horrid and abounding igno- 
rance of God speaks it out. Were parents conscien- 
tiously careful to train up their children from their 
tender years, in the knowledge of God, as they are 
commanded j were they speaking to them of the things 
of God, when they sit in their houses, when they walk 
in their fields, when they lie down and rise up ; and 
were these beginnings cultivated by masters of families 
when they get them home to be servants j surely there 



THE CHRISTIAN'S DUTY. ©5 

would not be so much ignorance of God this day in the 
land as there is. Again, (2.) The abounding impiety 
that there is in the land, speaks few Abrahams to be 
is it, who will command their children and their ser- 
vants to walk in the ways of the Lord. Magistrates 
are no doubt faulty* and ministers too; but the rise 
of all is, the negligence of parents and masters of 
families; and at their hand will the Lord require it* 
(3.) The impiety of young ones, in particular, speaks 
this aloud. O how sadly doth it speak the wicked- 
ness of parents, when their children do lisp out oaths 
as soon as they begin to speak, when children talk 
obscenely as soon as they begin to converse ; it tells 
us, their parents have not done, and do not their part. 
Finally, It is what cannot be denied, it is what ye 
must confess, because there are too many witnesses 
of its truth, even as many children, as many servants, 
as many sojourners, as there are in many of your 
families, as many witnesses there are against most of 
you, that ye either perfectly trifle in this, or totally 
neglect family-religion. 

Now, surely we have reason heavily to lament this, 
and to mourn over it. For, 

1. It gives us a sad character of the present gene- 
ration. It tells us what sort of persons most part of 
parents and masters of families are in the day where 
in we live, even that they are destitute of any thing 
of real and sincere respect unto the Lord and his ser- 
vice ; and though they be called Christians, yet re- 
ally they know not Christ; nor are they careful to 
honour him, or engage others to do it ; nay more, 
that they are horribly perjured, because solemnly 
sworn to instruct by precept and example, and even 
to train up their children and families in acquaint- 
ance with the Lord ; and yet they make no con- 
science of performing what they have vowed to the 
Lord, the most high God. 

2. We have reason to lament this, because it gives 
tis a sad prospect of the rising generation. Who shall 



!P6 THE CHRISTIAN'S DUTY. 

form the rising generation ? Who shall train them tip 
in the knowledge of the Lord, and engage them to 
the way of the Lord ? It may be ye will say, Let 
ministers do it. But, ah ! if others do not their 
part, all that ministers can do will not prevail. Mi- 
nisters are little with them ; ministers have many to 
attend. Ministers are called to preach the word, to 
attend to the exercise of discipline, and this takes 
much of their work and time. But parents, and 
Blasters of families, they have few only to look to, 
they are much with them, have more interest with 
them, and more access to notiee them; and if they 
improve not these advantages, the rising generation 
is not likely to transmit to their posterity a good ac- 
count of religion. This generation is sensibly worse 
than the former ; and we may expect the next to be 
worse ; and God knows where this neglect is like to 
laiKl us ere long, even in downright atheJsm. 

3, This is a lamentation, and shall be for a lamen- 
tation, because of the dreadful and heavy doom it is 
like to bring on us altogether. Eli's neglect cost hiia 
and his family dear. What sad things this may in 
time bring upon parents and children, families, con- 
gregatiens, and nations, God only knows. But sure I 
a 4 it will make the day of judgment a terrible day to 
many of them, when children and servants shall go, as 
it vvere, in shoals to the pit, cursing their parents and 
their masters, who brought them there. And parents 
and masters of families shall be in multitudes plun- 
ged headlong in endless destruction, because they 
have not only murdered their own souls, but also im- 
brued their hands in the blood of their children and 
servants. O how doleful will the reckoning be a- 
mongst them at that day ! when the children and ser- 
vants shall upbraid their parents and masters : " Now, 
now, we must to the pit, and we have you to blame 
for it ; your cursed example, and lamentable negli- 
gence, has brought us to the pit. We never saw you 
worship God yourselves, and ye never worshipped 



THE CHRISTIAN'S DUTY. 97 

God in your families. Ye did not instruct us in the 
way of the Lord, nor train us up to it, and now we 
are indeed ruined and damned for our sins ; bat our 
blood lies at your doors, who might have done much 
to have saved us, but did not." And, on the other 
hand, how will the shrieks of parents fill every ear ? 
« I have damned myself, I have damned my children, 
I have damned my servants. While I fed their bo- 
dies, and clothed their backs, I have ruined their 
souls, and brought double damnation on myself. O 
let us mourn over this sad evil, that will undoubted- 
ly have this dismal and terrible issue. What can 
affect your hearts, if this do not ? 

4. Let us lament what none can seriously look up- 
on, and not lament, even a perishing generation, a 
ruined and destroyed multitude, and that not without 
the most terrible aggravations of their misery. (1.) 
Is it not lamentable to see children and servants fet- 
tered in chains of darkness, and reserved in them to 
judgment, to see them driven, as it were, to damna- 
tion and death eternal? (2.) Is it not yet more 
dreadful to see them destroyed by those who are un- 
der the strongest ties to endeavour their relief? (3.) 
Is it not sad to see them, who pretend love to their 
children, and servants, hugging a bit of clay, their 
bodies I mean, while they are damning their immor- 
tal souls ? Surely this is to be lamented ; and that 
it is not more noticed and bewailed, will ere long oe- 
casion a bitter lamentation. But we proceed next to 
Use3. Of reproof ; and that, 1. To such as tri- 
fle in this duty. 2- To such as halve family-religion. 
3. To such as totally neglect it. 4*. To such as, in- 
stead of family-religion, do live in family -wickedness* 
1. Then, we say, this reaches a reproof to such as 
do trifle in family-religion : some there ar£ who make 
the fashion, at least, of attending all the duties of it j 
but with such faintness, deadness, and coldrifeness 5 
as says their duty is their burden, and not their 
choice. They can scarce tell what advantage they 

Nn2 



§S THE CHRISTIAN'S BUTT* 

make of it. Such our doctrine reproves, and fauify 
ye are. For, 

(1.) This says personal religion is either altoge- 
ther wanting, or under a sad decay. Personal and 
family -religion go together % as there is an increase 
in zeal, and carefulness about the one, so there will 
be about the other. When David looked well to 
himself, when he behaved himself wisely in a perfect 
way, he then also walked within his house with a 
perfect heart, Psal. ci. 2. Surely your trifling in fa- 
mily-religion is the genuine fruit of trifling in private 
and personal religion. 

(2.) Ye deprive yourselves of the comfort of fami- 
ly-religion. The Lord has not said to the seed of 
Jacob, " Seek ye my face in vain j" nay, he is good 
to the soul that seeks him, to them that wait for him. 
" In keeping his commands there is great reward ;" 
hut they who trifle, miss this great reward ; for he 
only « is a rewarder of them that diligently seek 
him, 55 Heb. xi. 6. 

(3.) Ye miss the mark, ye do not reach the scope 
and intendment of these duties, the engagement of 
your families to the Lord. It will not be a coldrifo 
and formal performance of duty, that will either 
please God^ or profit yourselves, or gain others. 

(4.) Faulty ye are to a high degree; ye provoke 
the Lord to anger. God is a spirit, and he requires 
those who worship him, to do it in spirit and in truth. 
We must be fervent in spirit, serving the Lord. He 
spews the lukewarm out of his mouth, and has pro- 
nounced a curse against those who serve him with the 
worst: "Cursed be the deceiver, who hath in his 
flock a male, and voweth and saci ificeth to God a cor- 
rupt thing," Mai. i. 1&. 

2. This doctrine teaches a reproof to such as halts 
family-religion. Some there are who will not en- 
tirely omit, nor yet will they entirely perform. They 
go a part of the way with God, but they will not go 
the whole. To such we say, 



THE CHMSTIAK's BUTT. 99 

(1.) Ye disjoin what the Lord has joined. The 
whole law of the Lord is knit together; and all the 
parts of it are subservient to each other : and it is re- 
markably so with respect to family-religion ; and 
particularly with respect to family-worship. Pray- 
er obtains from the Lord influences of light, whereby 
we are made to understand his word : and discoveries 
of the Lord in the word fill our mouths with the high 
praises of the Lord. Let no man, therefore, sepa- 
rate these which the Lord has joined. 

(2.) Ye betray naughtiness of heart. A sincere 
heart counts God's commands all of them to be right 
concerning all t hings. They who have not a respect 
to all the Lord's commands, shall, when they are 
tried, be exposed to just shame and contempt, Psal. 
exi. 6. Now, while ye thus pick out some, and re- 
ject others, ye practically declare how naughty your 
heart is. 

(3.) Ye trample upon the authority of the Lord in 
the command : " He that breaks one is guilty of all." 
If the Lord's authority were the motive that induced 
yon to do the one part of this duty, it would also pre- 
vail with you to do the other. If the true reason 
why ye read a chapter sometimes in your family, 
were because the Lord commands it, ye would, for 
the very same reason, pray in your families. It is 
not the authority of the Lord that sticks with you, 
otherwise it would be in all respects of the like and 
equal consideration and weight with you. This is 
not that which prevails with you, and therefore ye 
are guilty of signal contempt of the Lord. 

(k) Ye lose even what ye do. God will have all 
or none. Ye must either receive or reject all his 
laws. He will allow no man to pick and choose $ 
and since ye are not clear for all, ye will be no better 
of all the lengths ye go. Instead, therefore, of a re- 
ward for what ye have done, ye may expect to be 
sent to the pit for what has been left undone. 

S. This doctrine teaches a sad and sharp rejjroQf 



100 THE CHRISTIANS BITTY. 

to the total neglecters of family-religion. And even 
of this sort there are not a few. Some there are 
hearing, it may be, who have lived, some ten, some 
twenty years and upwards in a family, and never a 
word all the while of any thing like family-religion. 
To such we say, 

(1.) Ye are going in the dear way to destruction* 
You heard us prove, from the most solid scripture- 
evidence, that where there is heart* sincerity, any 
thing of real personal godliness, there will be also a 
conscientious care to maintain the worship of God, 
and all the parts of family-religion. 

(2.) As if that were not enough, ye do what in you 
lies to ruin the souls of your children and families. 
He as really is guilty of the murder of his son or ser- 
vant, who neglects his instruction, as he is who stabs 
a dagger to his heart. 

(3.) What in you lies ye do to frustrate the gospel, 
and make ministers lose their pains. Then is the 
gospel like to be successful towards the salvation of 
souls, when every one doth his part : but ye are so 
far from furthering the gospel, that ye join issue with 
the god of this world, in blindfolding the children of 
men, lest the glorious light of the gospel should shine 
into their minds. 

Ye sin against the Lord with a high hand : ye 
say upon the matter, that he shall not dwell in your 
house, when ye refuse to invite him in, and to urge 
his stay. 

4. To those this doctrine reaches a rebuke, who 
not only neglect family-religion, but who, I may say, 
maintain family- irreligion 9 and instruct their families 
to neglect the Lord and his service. 

(1.) By the neglect of family -worship; children 
and servants who never see any thing like the wor- 
ship of God in the families wherein they live, and who 
are not instructed in the way of the Lord, are there- 
by laid open to the conduct of their own hearts, and 
taught also to neglect it* 



THE GHHISTIAK's DtfTY. 10* 

(2.) By example of many parents, children and ser- 
vants are'taught to go a greater length rfThey not only 
see the worship of God neglected, family-religion trif- 
led over and slighted, but they see their parents and 
masters living careless of personal religion, neglect- 
ing secret prayer, reading of the word: nay, more, 
living in the practice of known sin, drinking, swear- 
ing, speaking profanely. Here is the example, and 
readily it is followed by corrupt nature. Children 
and servants are ready to write after this copy : " As 
for the word that thou hast spoken to us in the name 
of the Lord, we will not hearken unto thee : but we 
Viil certainly do whatsoever thing goeth out of our 
own mouth, to burn incense unto the queen of heaven, 
and to pour out drink offerings unto her, as we have 
done, we and our fathers, our kings and our princes, 
in the cities of Judah and streets of Jerusalem : for 
then had we plenty of victuals, and were well, and 
saw no evil," Jer. xliv. 16, 17. 

(3.) Children are not only by many parents drawn 
on to sin, but by some even cherished in it. While 
they laugh at, and excuse, and sometimes tempt their 
children to iniquity. 

(4.) Children are misled by parents not correcting 
them, and that severely for sin : " Folly is bound up 
in the heart of the child, but the rod of correction 
will drive it away :" and therefore, « he that spares 
the rod hates the child. 5 ' Eli stands a monument 
of the terrible consequences of indulging children in 

ill. , . 

These and such ways do many in our day teach 
both children and servants irreligion. Now* to such 
we say, 

[1.] Is it not enough that ye yourselves join issue 
with Satan, but will ye thus draw others into the 
confederacy ? Ye are not only against the Lord, but 
ye are ringleaders in the way to destraction. 

[2.] Not content to draw others, ye drive your 
children and servants to sin : and is it not enough to 



102 TUB CHRISTIAN'S DUTY. 

destroy your own souls, unless ye openly and evident- 
ly murder your families ? 

[3.] Is it not enough that ye banish God your house, 
but will ye banish him the world ? This is the plain 
tendency of what ye do. Ye are as those who poison 
a fountain. By poisoning your children and servant s, 
ye poison, it may be, those who are to be the heads 
of many families, and thereby spread, or at least con- 
tribute your utmost toward the spreading destruc- 
tion through the world, and that to all succeeding 
generations. 

Finally, That I may shut up this use of reproof, 
we shall put all the four sorts of persons we have 
named together, and we have a fourfold heavy charge 
against them. 

1. We say, ye are guilty of horrid cruelty. Ho 
that doth not what in him lies for preventing sin in 
liis neighbour, hates him, in God's account, in his 
heart : « Thou shalt not hate thy brother in thine 
heart ; thou shalt in any wise rebuke thy neighbour, 
and not suifer sin upon him," Lev. xix. 17 And ha 
that hates his brother in the least degree, is by our 
Lord accounted a murderer, and adjudged to punish- 
ment, Matt. v. 21. Now, according to this law, and 
righteous it is, ye are guilty of dreadful cruelty, not 
against an enemy, but against your friends j not 
against your neighbour, but your own children ; not 
against their bodies, but their souls. To neglect a 
due care of them, is to murder their souls : and ve- 
rily ye have the blood of their souls on you. 

2. Ye are guilty of the most horrid perjury* How 
oft have some of you sworn, with hands lifted up to 
the most high God, before many witnesses, to serve 
the Lord, to worship him? Every child ye have 
baptized, ye solemnly vowed to serve the Lord, and 
to cause your houses to do so. But all the vows of 
God cannot tie you. Well, the time hastens on 
apace, when the breach of solemn vows of this na- 
ture will fall heavy upon you, and the Lord will 



THE CHRISTIANAS D¥TT. 105 

avenge the quarrel of his covenant. And surely this 
will end in your utter destruction. 

3. Ye are guilty of denying the faith, and are in- 
deed worse than infidels, •• But if any man provide 
not for his own, and especially for those of his own 
house, he hath denied the faith, and is worse than 
an infidel." 1 Tim. v. 8. Now, sure, if he who neg- 
lects the care of his house in temporals be guilty of 
this, much more he who is guilty this way in spirit- 
uals. 

4. Ye are guilty of an horid rejection of the Lord 
and his yoke, in that, (1.) Ye will not stoop to his 
authority in all his commands. (2.) In that ye open- 
ly contemn his authority, before children, and ser- 
vants, and sojourners. And, (3.) Ye induce others 
to do the like, and, at least by your example, do en- 
courage others to contemn the Lord ; and that such 
as are most likely to be swayed by it, and even such 
as you are especially bound to train up in the Lord's 
service. 

Now, surely, when these four are taken together, 
as they are ground of a just reproof ; so they will, if 
repentance prevent not, be a just ground for a terri- 
ble sentence in the great day ; and therefore consi- 
der of it in time, and betake yourselves to the Lord 
by the exercise of repentance. But this I leave. 

Use 4. Of exhortation. It now only remains, 
that we improve this truth in a way of exhortation. 
Is it so, that such as are themselves sincerely reli- 
gious will be conscientiously careful to maintain fa- 
mily-religion ? Then surely all, as they would not 
be thought either irreligious, or unsound in religion, 
are obliged to maintain family-religion. 

Masters of families, I shall here address you in a 
matter of th%highest concernment to your souls, and 
those of your family : Set up family-religion : make 
conscience of it in all its parts ; and be in earnest in 
this matter, we beseech and request you. For, 

lsf> The Lord eommands joti to do so. The a«- 



i#* THE CHRISTIAN'S BUT¥. 

tbority of God, enjoining it in all its parts, will be 
motive enough to any who have subjected themselves 
unto the Lord, taken his yoke upon them, and sur- 
rendered themselves to his conduct. I need not 
stand to mention particular testimonies for proof 
of this, having already done it in the doctrinal part 
of this discourse: I shall only add that one exhorta- 
tion of Moses, the man of God, to the people of Is- 
rael, « Only take heed to thyself, and keep thy soul 
diligently, lest thou forget the things which thine 
eyes have seen, and lest they depart from thin© heart 
all the days of thy life ; but teach them thy sons, and 
the sous' sons," Deut. iv. 9. 

2dly, For your upstirring to this duty consider, 
that, as the whole of religion is a reasonable service, 
so this in particular is highly so. The Lord demands 
nothing that can be denied ; and to disobey him is 
the most unreasonable wickedness, and the height of 
injustice. 

1. Surely there is nothing more reasonable than 
family instruction* Dost thou think it reasonable to 
feed and cloth thy children and servants, and is it not 
fully as reasonable that thou shouldst instruct 
them in the things that belong to their everlasting* 
peace ? Sure it is. But to clear this yet a little 
farther, take only these few particulars into conside- 
ration. 

(l.( Your children are all born ignorant, like the 
wild ass's colt, Job xi. 12. Children, as when born 
they know not the ways and means of maintaining 
themselves in natural life, so the? are ignorant of all 
that concerns their spiritual life. Nor can they under- 
stand how to live, without they be taught, far less 
how to provide for the life of their souls. 

(2,) As they have not knowledge, $o this their 
want of it must be ruining to them, if not made up 
by seasonable instruction : that the soul be without 
knowledge is not good. A man cannot be without 
the knowledge of what eoneerns the present life, 
without considerable prejudice, far less without the 



THE CHRISTIANAS DUTi. 10 J 

knowledge of those things that concern the life of his 
soul : " The Lord comes in flaming fire, to take ven- 
geance on them that know not God, and obey not the 
gospel ; who shall be punished with everlasting de- 
struction from the presence of the Lord, and the glo- 
ry of his power," 2 Thess. i. 8. 

(3.) Some one or other, therefore, must instruct 
your families in the knowledge of God, else they pe- 
rish eternally. Knowledge of these things is abso- 
lutely necessary, and how can they get this, unless 
somebody teach them? Nay, I may say, not only is 
instruction requisite, but a considerable care and dili- 
gence is necessary. Religion and the truths that con- 
cern it, are not all to be learned at one lesson. Nay, 
but it w ill require frequent instructions : precept 
must be upon precept, line upon line and here a 
little and there a little. There must be a speak- 
ing of fhe things of God, when we go out and when 
we come in, when we sit down and when we rise up, 
as it is enjoined, Deut. vi. 6, &c. if we would have 
them to slick. So dull is man, that he is not taught 
the easiest arts or sciences without great pains, much 
less is it then to be expected, that he should learn 
supernatural and divine truth, without much care 
about his instruction. 

(4.) As children want naturally the knowledge of 
God, which yet they must have or perish, and which 
they cannot obtain without they be instructed ; so 
none are in such case, and so much concerned to in- 
struct them, as parents. For, [1.] None are so near- 
ly related to them as parents are. Man, woman, 
what is thy child but a piece of thyself? And who 
so much concerned to have every thing that is need- 
ful provided for thee, as thou thyself art and ought 
to be ? [2.] None have such a fair opportunity as 
thou hast ; for it is but little others can be with them, 
but thou art with them when they lie down and rise 
up, go out and come in, and so hast the most proper 
opportunities for this end. [3.] None else has sueb 

O o 






106 *THE CHRISTIAN'S BUTX. 

access to know the temper of children and servants ; 
and this goes a great way in the instruction of chil- 
dren and others. They who know their tempers 
and capacities are in best case to deal with them, 
[4.] None are like to prevail so far with them, he- 
cause none has such an interest in their affections. 
The more we love the master, the better will his les- 
son be learned. [5.] None are like to be so much 
the better for it, if thy children and servants be in- 
structed in the way of the Lord, as thou. To whom 
will the profit, to whom will the comfort come ? Sure- 
ly to thee : « A wise son maketli a glad father, Prov. 
x. 1. [6.] None are so much concerned, because 
none are like so to smart by it, if thy children or ser- 
vants miscarry : " A foolish son is the heaviness of 
his mother," Prov. x. 1. And frequently, a son that 
eauseth shame is the name given to such. Now, to 
whom doth he cause shame and sorrow, is it not to 
his parents ? surely it is : f* For he that beget teth a 
fool doth it to his sorrow, 9 ' Prov, xvii. 21. Many 
other considerations I might add, to show none so 
much concerned, nor so much obliged as parents and 
masters of families, in regard of the dependence of 
children and servants upon them, and in regard of 
the access they have to deal with children before 
they are prepossessed with prejudices. But I pro- 
ceed. 

2. Nor is family worship less reasonable than fa- 
mily-instruction. For, 

(1.) There is in every family, and I may say every 
day. a visible ground for it in all its parts. Every 
family is daily loaded with new mercies that are com- 
mon to all the family, and redound to the advantage 
of die whole ; surely, then, it is but reasonable that 
there should be an acknowledgement of the Lord as 
the Author of those mercies; and his goodness should 
be celebrated in songs of praise. Every day family- 
sins are committed ,• and therefore need there is of 
pardon, of confession., of repentance. Family- wants 



*THE CHRISTIAN'S DUTY. 107 

call still for family-supplications; and the snares, 
dangers, and darkness of the way, require a daily 
attendance to the word, as the unerring guide of your 
way. 

(2.) As there is daily reason for all the parts of 
it, so there is a reason for a joint and public perform- 
ance of all those duties. [I.] All the family are wit- 
nesses of the Lord's goodness in his bestowing mer- 
cies, of his justice in inflicting strokes, of their owa 
sins, and wants, and darkness : and therefore we 
ought publicly, and together, ta acknowledge God's 
goodness and justice, and our faith in his mercy and 
bounty ; since the family are witnesses of the one, 
they ought to be so of the other also. [2.] Since, 
in your family-capacity, ye do rejoice for one ano- 
ther, and sorrow with one another; since, I say, ye 
should bear a part with each other, both in pray- 
er and praises, there ought to be a public testifica- 
tion of this, and ye ought to join together for this end. 
(3.) Masters of families should undoubtedly ac- 
quaint all in their family with the God of their fa- 
thers; and no way so effectual for this end, as to 
bring them all and frequently to the Lord in the du- 
ties of his own appointment, in which his power and 
glory are to be seen. 

(4.) All who have families should, before the 
world, own themselves every way dependent on the 
Lord, and acknowledge him in all their ways. And 
this is the true way to answer their duty in this mat- 
ter. 

3. There is full as good reason for family-govern-' 
merit as for anv of the rest. For, 

(1.) To glorify God, and to enjoy him, is the chief 
end of man, and that which he ought to aim at : as 
in all other things that he doth, so particularly in 
entering into family-society. Our families surely, 
and all our concerns should be so ordered as to con- 
tribute some way toward the furtherance of our eter- 
nal advantage. 



168 THE CHRISTIAN'S BUTT. 

(2,) This end can never be obtained, unless all in 
the family be tied to walk according to that rule 
Tvhich the Lord has given us as the way toward the 
tnjoyment of himself. 

[8.] Any in the family who walk not according to 
4he Lord's will in this matter, they do counteract that 
which all the family should design ; and therefore, 
if they will persist in that course, they ought to be 
expelled the family. In a word, to be somewhat 
more plain, what ean be more reasonable, than that 
all who live in your family, should be obliged to look 
io the advantage of the family ; and that such as will 
siot d© soj should be turned out of it ? And surely 
«very sin allowed has a visible tendency to bring 
down ruin on the family. Now this much for the 
second motive. 

Sdly, As the Lord's command, and the reasonable- 
Bess of the thing, should have weight, so I would 
liave you consider next, that this is a path the Lord's 
people have in all generations trode. If thou expect 
to have their end, thou must walk in their way, and 
go by the footsteps of the flock ; and surely they will 
all lead you to a careful attendance upon the Lord in 
the whole of this duty. To which of the saints will 
^e turn, if ye mean to countenance vourself in a near- 
l^et of this ? Sure none of them. You will find god- 
ly Abraham, we have frequently cited ; Jacob and 
Joshua, Job and David, we have already mentioned 
also; and they are followed by the saints in all ge- 
nerations. 

stilly. Consider, that a due care for the mainte- 
nance of family-religion is necessary. For evincing 
your sincerity, would ye be satisfied that the world 
look on you as either void of all religion, or not sound 
in it ? And what peace do ye, can you promise your- 
selves, while conscience has this to throw in your 
teeth, and ye live either in the neglect or superficial 
performance of a known duty ? How ean ye satisfy 
any other, or yourselves, that ye have any regard at 



THE CHRISTIANS BITTY. 109 

all to that sum of the second table of the law, that 
requires you to love your neighbour as yourself ? I 
say, who will believe that the man will love his neigh- 
bour as himself, who loves not his child, his servant ? 
And who will or can justly believe, that thou lovest 
child or servant, while thou takest no care of their 
souls? It is impossible that thou canst satisfy either 
others or yourselves, that ye are in earnest about re- 
ligion, while ye fail here. 

5thly 9 For thy further excitement, know, that the 
vows of God are upon you to this matter. Ye are 
solemnly sworn, not only when ye yourselves were 
offered to the Lord, but when ye offered your chil- 
dren ; and when ye were married also, then ye en- 
tered the relation, and then ye engaged to do all the 
duties that it doth draw after it. Now, can ye bear 
the reproach of perjury, of breach of solemn vows to 
the Lord? Now, here there is a signal defect; and 
here I would put a question to you all who have thus 
engaged to a performance of all duties. When ye 
did vow, were ye really resolved to do what ye pro- 
mised ? If not, ye have mocked God after the bold- 
est manner. If ye were then, what has altered your 
resolution? Mind, God has no pleasure in fools; 
and the man who shall ascend to the hill of God, is 
he that sweareth, and ehangeth not. 

6thly, Consider the great advantages which attend 
conscientious diligence in performing this duty, and 
that to yourselves, your children, your servants, and 
the public. 

1. I say, Ye shall be gainers. Every part of re- 
ligion has its own reward ; " Godliness is profitable 
for all things ;" and every piece of it is profitable for 
some valuable end and purpose. Now, this remark- 
able part of religion is profitable for thyself many 
ways. For, [1.] In all the duties of family-religion* 
thou mayest have communion with the Lord, *' who 
said not to the seed of Jacob, seek ye me in vain." 
He never bids his people set about any duty, but that 

O o2 



110 THE CHRISTIANS DUTY* 

wherein lie was to be enjoyed. And there are this 
day on God's earthfsome who can say, as in the sight 
of God, that some of the sweetest opportunities they 
ever had on earth, were family-occasions ; and that 
never did they more remarkably enjoy the Lord's 
presence, than in family-worship. Some of conside- 
rable quality we have known go into eternity, bless- 
ing God for family religion, and others will do so. 
(2.) It is the way for thee to win souls ; and this is 
of great advantage to thee : « He that winneth souls 
is wise; and they who turn many to righteousness 
shall shine as the stars in the firmament for ever and 
ever." And surely, if thou win a soul of a son or 
servant, thou shalt have the advantage and comfort 
of it doubly. To have contributed toward the sal- 
vation of any, gives much pleasure ; much more to 
have done so toward the advantage of a child or ser- 
vant. Again, (3.) If thou art successful, and dost 
gain them, surely it redounds to thy advantage ; for 
it will conciliate and engage their affection much to 
thee, lay a powerful enforcement to obedience on 
them, and engage them to improve their interest at 
the throne of grace on your behalf, and procure a 
blessing from the Lord to thy family. (4.) If they 
be not engaged, yet thy respect to God, in witnessing 
for him, and cleaving to him, when tempted by so 
strong a discouragement as the universal backward- 
ness of thy family is, shall not go without a reward. 
(5.) Surely, since the Lord, we find, would bless a 
family for the sake of a religious servant, as we find 
the Lord blessed Potiphar's house for Joseph's sake, 
Gen. xxxix. 5. and Laban's house for Jacob's sake, 
he will no less, if not more, bless a house on account 
of a religious master of a family. (6.) It is the true 
way to obtain honour and respect from the Lord, a^d 
even intimacy with him. This put Abraham on God's 
secrets, Gen. xviii. 18. When God was to do a great 
work of justice,, he would not conceal it from Abra- 
haiB; because he was one that would, he knew, make 



THE CHRISTIAN'S BUTT. Ill 

conscience in particular of this duty. Finally, the 
true method to make dutiful children and servants, 
is to engage them to God's way. If once they come 
to have a due regard for the Lord, they will learn 
soon to pay a due respect to parents and masters. 

2. This family religion will he no less profitable to 
thy children ; and, yc know, their gain should he ac- 
counted gain by you. Every parent should be of 
John's mind, third epistle, ver. 4. « I have no great- 
er joy, than to hear that my children walk in the 
truth;" and (hat particularly because it contributes 
to their advantage, and that many ways. (1.) It is 
God's way, the means of his appointment toward 
their engagement in the Lord's way : •" Train up a 
child in the way that he should go, and when he is 
oSd, he will not depart from it," Prov. xxii. 6. The 
way to engage them to the Lord, is to " bring them 
up in the nurture and admonition of the Lord," Eph. 
vi. 4. And what can be so much to their advantage 
as peace and acquaintance with God, whereby good 
shall come to f hem, in time, and to eternity ? (2.) 
If this be not reached, yet it is a way that will not 
readily fail of keeping them from running to the 
same excess of riot with others, whereby they make 
themselves a disgrace to their parents, and all con- 
cerned in therri. It would be a check to them, 
whereby they might be kept from adventuring upon 
these bold heights that some run to. I remember 
the noble Lord Russel, son to the Marquis of Bedford, 
in his speech on the scaifold, July, 21. 1683, blesses 
God for religious education : " For, (says he) even 
-when I minded it least, it still hung about me, and 
fjave me checks ; and hath now for many years so 
influenced and possessed me, that I feel the happy 
effects of it in this my extremity." [3.] Though the 
advantage may never be seen by you, yet it may lay 
a foundation for their happiness, when far from you. 
Good education may be like seeds in the ground, 
which may lie dead till a shower come, and then it 



±1% THE CHRISTIANAS DUTY. 

will bud and bring forth fruit. It may be, when thy 
eyes are shut, and thy children in some far country, 
Gjd may try them with some awakening providence, 
that may put life in the seed thou hast sown. It is 
the unhappiness of many in this day, that they are 
not acquainted with the first principles of religion ; 
and therefore, when evil befalls them afar off, or 
among persons ignorant of God, whither their wick- 
edness drives them, then there is nothing in them to 
work upon. Providences that are the most rousing, 
are like showers falling upon earth, without seed in 
it, that surely will have no product. 

3. We have likewise an inducement to this, from 
its advantage to servants. Servants are called chil- 
dren in scripture; Naaman's servants call him father, 
2 Kings v. 13. ; and no doubt a fatherly care there 
should be of servants. They are undoubtedly at 
least to come in amongst the first rank of neighbours, 
whom ye should love as yourself. Now, they have 
a double advantage. [1.] It is the way to bring them 
to saving acquaintance with the Lord : «< Abraham 
will command his house after him, and they shall 
keep the way of the Lord," Gen. xviii. 11. [2.[ It 
is the way to make him useful as a servant to thee : 
and what he doth this way is both his advantage and 
thine. [3.] When he comes to be a master, it is 
like to engage him to the same course; and this will 
be not only his, but his posterity's advantage. 

4. The advantage of this to the public, both church 
and state, should invite you. For consider, [1.] 
Hereby you train up persons fit to serve God and 
their country faithfully, in public employments, ei- 
ther in church or state. [2.] Hereby ye propose a 
good example to engage others to those ways that are 
for the good and honour of the state. They that 
are good Christians will ever be good subjects. [3.] 
Thou contributest a notable part toward the mainte- 
nance both of church and state, in as much as thou 
endeavourest, as far as thy power reaches* to keep 



THE CHBISTIAN'S BUTT. IIS 

the subjects of either of them tip in their fear of 
God, and their duty toward both church and com- 
monweahh. 

7thly 9 On the other hand, consider the sad and la- 
mentable consequences of a neglect in this matter, 
with respect to your children and servants, yourself 
and the public. 

1. I say, Consider the sad disadvantages with re- 
spect unto the children themselves. They are left, 
f I.] Destitute of that which is most profitable and 
useful for them in time, and after I i iri e ; for m godli- 
ness is profitable for all things, having the promise of 
the life that now is, and ef that which is to come." 
[2.] They are exposed, as it were, to wild beasts. If 
you will not educate them in the way of the Lord, 
the devil and their own corruptions will educate them 
in the way to h$H ; if ye will not teach them to pray, 
the devil will teach them to swear. A young man, 
void of understanding, is a prey to every destroying 
lust. See Prov. vii. 6, 7, &e. [3.] Not only so, but 
hereby they are, as it were, hedged and fenced 
against both ordinances and providences, through 
their ignorance of God, and the principles of religion j 
they can be bettered by neither of them. 

2. It is sadly disadvantageous with respect unto 
public ; for, [1.] The public loses the use and 

advantage which either church or state might have 
had by them, if iliey had been duly educated. Again, 
[2.] Instead of being helpful, they are hurtful. [3.] 
Not only hurtful, but even destructive and ruining; 
for to corrupt a family, is in effect to corrupt a na- 
tion ; because a family quickly spreads itself, and is 
like to carry this plague along with it. 

f>. It is sadly disadvantageous to you : for, [1.] It 
is not like fhat your children shall prove, as they 
otherwise might, the slay and comfort of your old 
age ; it is not probable, that they who have not been 
dutifully used by you, shall use you dutifully. Ly- 
curgus made a law ; that children who were not well 



114 THE CHRISTIANAS DUTY. 

educated should not provide for their parents when 
gld. [2.] They are like to procure thee sorrow, in 
as mueh as they are like to run to evil, and fall into 
mischief; which will be so mueh the heavier on thee 
because thou art faulty in it. The Switzers have a 
law, that, when children are guilty of any capital of- 
fence, parents are to be the executioners, to teach 
that they are to blame in this matter. [3.] They 
are like not on]y to perish, but to sink you with them. 
They will be as so many millstones tied about your 
neck, to make you sink the deeper under the wrath 
of God : and your misery will for ever be increased, 
by the accession you have had to theirs. 

Now, for your help in this duty, I shall conclude 
with two or three advices. 

1. Would ye deal to any purpose in this matter? 
then be sure that ye be personally religious. 

2. Begin early to be so: put off no time, but set 
about the study of it now. 

3. Study much the worth of souls, the worth of 
children and servants' souls. 

4. Learn well the meaning of that command, 
H Love thy neighbour as thyself." 

Finally 9 Study to be lively in religion, and then ye 
will go on without restraint. 

Now, upon the whole, consider : " x\nd if it seem 
evil to you this day to serve the Lord, choose ye whom 
ye will serve:" but through grace, the advice I give 
I resolve to follow : "-But as for me, and my house, 
we will serve the Lord." 



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Moses Hammond 
Thomas Parker 

Conway, Ms. 

Aaron Boot 
William Billings 
Job Howland 
John Howland 
William Slow 
Samuel Ware 

Durham, Con. 

Jabez Bailey 
James Bishop 
Daniel Bates 
Samuel Birdsey 
Samuel Curtis 
Samuel C Camp 
Dennis Camp 
A Chamberlin 
Ebenezer Camp 
Nathan O Camp, 10 co 
Richard Hubbard 
Samuel Hall 
Anson Hosmer 
James Parmele jun 
Phineas Parmele 
Harvey Robinson 
Joseph Smith jun 
Rev. David Smith 
Seth Seward 
Wm Smith 2 copies 



Kachael Scranton 
SethTebbals 
John White 

JDanbw^y, Con. 

Horace Bull 
Oliver Burr 
John N. Smith 
Nathaniel Wood 

Deerfield, Ms* 

John Amsden 
Eliel Allin 
Ralph Arms 
Timothy Billings 
Theodore Barnard 
Wm Barnard 
Elizabeth Barnard 
A bner Cooley 
Erastus Clapp 
Oliver Cooley 
Samuel Catlin 
Ralph Clark 
T W Dickinson 
Giles Hubbard 
Paul Hawks 
Daniel S. Hawks 
William Hore 
Henry Hitchcock 
Zenos Hawks 
Milton Powers 
Gideon Sprague 
Judah Wright 



Elizabethtoivn, JV. J t 

Isaac Crane 
Benjamin Cleaveland 
Isaac L. Davis 
L B Hendricks 
John Halsted 
Caleb O Halsted 
Elijah Kellogg 
David Meeker 
Isaac S. Miller 
David O Price 
Martin E Thompson 
Aaron Woodruffjun 






117 



John Chandler, jun 

Enfield, Con. 

G. Atwell, VDM 
Robert M Abbe 
Solomon Bond 
Jonathan Button . 
Christopher Bullen 
George Chapin 
Benjamin Chapin 
William Dixon 
Simeon Field 
Elisha Holton 
Nahum King 
Jabez King 
Henry King 
Levi Meacham 
Rev. N Prudden 
Timothy Pease 
LorrainT Pease 
Aaron Pease 
Phillip Parsons 
Sime«n Parsons 
Eben Parsons 
Jabez Phelps 
William Raynolds 
Peter Raynolds 
Hannah Raynolds 
Joseph Olmsted 

Franklin, N. J. 
Garrit R Garritson 
Garret Voorheis 

Fishkill, N. Y. 
Allard Anthony 
James Brumfield 
Isaac Browen 
Roger Barton 
J Burroughs 
Corn, Burgordius 
Gilbert L Budd 
Sam. Chatterton 
John Curtess 
James Colter 
Peter Cromwell 
Daniel Coe 
Abraham Dubois 
David P. Flagler 
John Gridley 
James Given 
Ezekiel Green 
Richard Griffin 
Laurence Halsted 
Jolyi Jacocks 



Thomas Laurance 
James Meddaugh 
I Van Nostrand 
Silas Niles 
Richard Pudney 
Cornelius Peterson 
Robert Palmer 
Benjamin Pollock 
Francis Purdy 
John Pinkney 
John Rogers 
David Randolph 
Rich. Southerland 
Isaac Sebring 
Benj. Thorn, 25 
J Van Voorhis 
Josesph Wale 
William Wells 

Farming-ion, Con* 

Joel Bunnel 
Richard Cowles 
Timothy Cowles 
George Daniels 
Sidney Hart 
Daniel Jones 
Seth Lewis 
Nathaniel Olmsted 
A Porter 
Simon Wells 
Joel Warner 

Grange, JV. F. 

J«hn Hagamanjtm 
Josiah Carroil 

Goshen, Can, 

William Brown 
Giles Griswold, jun 
Mrs R P Stanly 
David Wad hams 
Isaac Wadhams 

Granby, Ms. 

Gad Alvord 
Titus Bartlett 
Simeon Barton 
Asahel Bartlett 
Benjamin Churok 
Perez Cook 
Benjamin F Clarke 
Chester Cowles 
Warren Carver 
Zenas Dickinsom 



Joseph Dickinson 
John H Dickinson 
Waitstil Dickinson 
John Davis 
Joseph Eastman 
Wm Eastman 
Charles Ferry 
Elijah C Ferry 
Lodensy Gillet 
Jonathan Kellogg 
Daniel Lathrop 
Aaron Moody 
Giles Montague 
Azor Moody, 
John Moody jun 
John Montague 
John Preston 
John Preston, jun 
Nathan Smith 
Titus Smith 
Ebenezer Smith 
Samuel Smith, 2 co 
Edward Saekefc 
Wm Snow 
Adolphus Smith 
Henry F. Stanley 
John Stebbins 
Heman Stebbins 
Levi Taylor 
Sarah Taylor 
Henrv Wheelock 
M.White 

Greenfield, Ms. 
Enos H. Burt 
Daniel Clay 
Elijah Hastings 
Hooker Leavitt 
Ansel Phelps 
Cyrus Morlindale 

Glastenburtf, Con. 
Norman Hubbard 

Hanover, .V. /. 
Eliza © Beacli 
E Boudinot 
Ellis Cook 
Rev Aaron Condit 
Isaac Cosgrove 
Epaphras Cook 
Calvin Green 
Daniel Hopping 
Fannv Halsted 
David Wllalstel 
Harvey Hopping 



US 



G W Richards 
John Robinson 
Thomas Irwin 
Nathan Taylor, jun 
Joanna Tuttle 
B B Foster 
Jas. T Moffatt 
Abigail Tuttle 
Henry Thorp 
Cornelius Voorhies 
J Woodruff, jun 

Hillsborough, N. f. 

Daniel Hoagland 

Hudson, N. Y. 

Stephen Allen 
Aretus Andrews 
Henry Adams 
A Van Alstyne 
Luther Banister 
John Van Buren 
Robert P. Betts 
B Bingham 
Ezra Bounce 
Charles Cady 
Rev John Chester 
John Crawford 
Reuben Clark 
Eiinhaz Cleaveland 
John V Deuell 
John T Everts 
James Freland 
Noah Gardner 
Henry Gardner 
Benj.* Hancock 
Joel Hayes, jun. 
M HolHster 
J S Hamilton 
Thomas Jenkins 
Peter Johns 
James Leroy 
W B Morton 
"Walker Noble 
W R Macy 
Wra Neyes. 
John Payne 
James Raynolds 
John Raymor 
Isaac Reed 
Frederick Starr 
Jacob Shaffer 
Elijah Spencer 
EWStanoard 



A Trowbridge 
Isaac Ward 
Wm Whiting 
S H Webster 
John Wier 
Philip White, jun 
James Webster 
Isaac S Wooster 
O Whitiker 
John A Whitney 
Eliiah Waterman 
Hartford, Con. 
Samuel C Aikin 
William Dunham 
Uzal Minor 
Henry Morse 
B h J Russell jr 
Mary Spencer 
Elizabeth Win chip 

E. Hartford, Con. 

George Allen 
Robert Alexander 
Russei Bid well 
Mrs Lucy Bidwell 
R Bidwell 
Ashbel Bidwell 
Makens Bemont 
Sarah M Burnham 
Timothy Buckland 
Ira Bemont 
A B Collins 
Samuel Flagg 
Mervin Evens 
Mrs Ruth Goodwin 
Levi Goodwin 
Eli Judson 
Heppy Kenfield 
Titus Merrill 
SCathaa Merrow 
Mary L Olmsted 
Martha Payne 
David Porter 
Amelia Reynolds 
BHsha Roberts 
Lois Robe 
Sally Si mends 
Rus^el SimondjJ 
Ebenezer Thomas 
Julia Viets 
James Williams 
Moses Williams 
Lucy Wilkinson 
Caraslius Wells 



»M Hampton, $ty. 
Eli P Ashman 
Samuel Alvord 
Juna Allen 
George Bryant 
E. Barnard 
Abner Bryant 
Wm Butler, 6 co 
Johu Breck 
Wm Bliss 
Charles Chapman 
William Coolidge 
Enos Clark 
Luther Clark 
James Clapp 
Thomas Cook 
Joseph Cook 
Cephas Clapp 
Elijah Cook 
Solomon Clark 
Clement Coffia 
Daniel Clapp 
Lewis Dickinson 
A M'Donald 
Isaac Damon 
Bettise Davis 
Simeon Day 
Benjamin Dean 
David L. Dewey 
Eli Edwards 
Gideon Edwards 
Robert B Edwards 
Nathaniel Fowle 
Hervey Frink 
J H Henshaw 
Alex Hayden 
Elijah T Hayden 
Asa Jones 
Enoch Jewett 
Z Knight 
Daniel King 
John Kelton, jun 
Joseph Lyman 
Sjivester Lyman 
Asahel Lyman 
Theodore Lyman 
John Little 
E H Mills 
Ephraim Marsh, jr 
Abel Marsh 
Elisha Morgan 
EHsha Mather 
S M Maltby 
White Osbora 
Me* S P*ei1* 



«9 



Noadiah Pease 
Thomas Pratt 
Elihu Pomroy 
Oliver Pomroy 
Jesse Parker 
Jonathan Parsons 
Seth Pomroy 
Robert Peckham 
Seth Russel 
John Kussel 
liezekiah Russel jr 
John J Rogers 
Lewis Strong 
Nathan Storrs 
Daniel Stebbins 
Elihu Smith 
Levi Strong « 

B. Southwick 
Elihu Strong 
Lewis S Sage 
S B Scott 
Zebina Smith 
Collins Thorp 
Rev S. Williams 
ft M Wright 
Chester White 
Israel Wright 
Z Wilder 
Benj Worlow 

S. Hampton, Ms. 

Nathan Barns 22 eo 
Stephen Bates 
Walter Bates 
Samuel Coleman 
Lemuel Coleman 
.Roger Clap 
Elisha Clark jun 
.Peres Clap 
Asahel Chapman 
Elisha Clap 
Rela Clap 
Nathan Clap 
Samuel Cowles 
Justin Clark 
Elisha Edwards 
Rev Vinson Gould 
Oren D Hannum. 
Eliphalet Hatch 
John Lyman 
Luther Loomis 
Gaius Lyman 
Moses Lyman 
A polios Metcalf 



Joseph Russell 
Joseph Ranger i 
Stephen Strong 
Ira Searl 
Israel Searl 
Silas Sheldon 
Elisha Strong 
Abner Sheldon, jun 
Clarissa Sheldon 
Job S Strong 
Hani W Sheldon 
John Strong 
John Strong, jun 
Obadiah Walker 
Stephen Woolcott 

E. Hampton, Ms. 

Worcester Avery 
Thadeus Clap 
David Chapman 
Bohan Clark 
Isaac Clap 
Joseph Clap 
Levi Clap, jun 
Spencer Clap 
Solomon Clap 
Obadiah Janes 2d 
Solomon Lyman 
Silas Ludden 
Orenzo Parsons 
Ichabod Wright 
Rev P Williston 
Luther Wright 
Hezekiah Wright 

TV. Hampton, Ms. 

Joel Rust 

Hadley, Ms. 

Nath Cooledge, jun 
David G©ok 
John Cook 
Sifas Cook 
Gad Cook 
Elisha Cook 
Elisha Colt 
Daniel Dickinson 
Wm Dickinson 
Bonney h VAuon 
Joseph Eastman 
Joseph Eastman 2d 
Samuel Eastman 
Svlvester Goodman 



John Hopkins 
Joseph Hooker 
Timothy Hopkins 
Stephen Johnson 
Stephen Montague 
Jedidiah Montague 
Lewis Marsh 
Enos Nash 
Elias Sheldon 
Erastus Smith 2d 
Windsor Smith 
Thomas Smith 
Wm Shepherd 
Horace Seymour 
Parks Smith 
Elihu Smith 
Oliver Smith 
Wm Stall 
Elihu Warner 
Lemuel Warner 

S. Hadley, Ms. 

Plinny Moody 
Betsey Nash 

Hatfield, Ms. 

Remem. Bardwel! 
Wm. Bard well 
Rosweil Billings 
Frederic Chapin 
Rufus Cole 
Wm Cook 
Israel Dickinson 
Moses Field 
Eben Fitch 
Silas Graves, jun 
Levi Graves 
Timothy Grr 
Solomon Gi\r 
John Has»; 
Content Hastings 
Samuel Hastings 
Wm. Morton 
Oliver 
Porter 
Samuel Partr 
Sam Partridge 2d 
Joseph Smith 
Elijah Smith 
Benj Smith 
Samuel Smith 
Moses St.- 
Silas Tubbs 
jPaniel White 



120 



Daniel Wait 
Amasa Wells 
Elihu Wliite 
David Wait 
Gad Wait 

North Haven, Con 

Joseph D Beach 

Kingston, JVJ 

Robert Baytes 
Joseph BHttan 
Wm Breece 
Isaac Gulick 
Lewis Heath 
Randol Hutchinson 
Jane Mr son 
Rachaei Perkins 
Elijah Stout 

Kingston, JV T» 

Peter Dumount 
A J Delamarter,JF 
Edward Elting 4 co 
Th Van Gaasbush 
Jacob Hermance 
Luke Kiertted 
Stephen Morse 
Peter E Osterftottt 
Hannah Radcliff 
John Snyder 
Geo D Scott 
H B Stephenson 
Elihu Wright 
Marga Wynkoop 
Moses Yeomans 

Leicester, JWs. 

Thomas Green 
Austin Hersey 
Alpheus Smith 
Rosweli Sprague 
William Remich 

Ludlow, Ms. 

John Dorman 



Elisha Fuller 
Zenas Lawrence 
Leonard Miller 
Daniel Miller 
Job Pease 
Calvin Salmoa 
John Wilder 

Longmeado-w, J\f&. 

Gaius Bliss 
Isaac Corkins 
Stephen Cooley 
Ebenezer Colton 
Dennis Colton 
Jacob Colton 
Alexander FiekJ 
Thomas Hale 
Rev. R S Storrtf 
Abiel Pease 
John Wool worth 
Walter White, jun 
Wm Wool worth 

Litchfield, Con. 

Joseph Adams 
Elizabeth Broome 
Rev. L Beecher 
James Brace 
Dennis Beech 
Henry Bulkly 
Nenemiah Bell 
Dennis Bradley 
Levi Coe 
J. Carrington 
Silas E Cheney 
Tobias Cleaver 
John Churchill, jun. 
Eiias Hull 
Daniel Huntington 
Elisha Marsh 
James May, jun 
William Marsh 
Jonathan Mason 
Ambrose Norton 
Timothv Peck 
Eliada Peck 
William Rew 
Edward Roberts 
Samuel Sheldon 
Thomas Trobridge 
Isaac Thompson 



Curtis Woodruff 
David Winship 
David Wessells 
William Ward jun 

Mtchfield Farms v 

Mark Baldwin 
Abigal Barnard 
Benton Bernard 
Rev. Amos Chase 
Harmon Ensign 
Sam. Ensign, jun 
Jesse Ensign 
Harlo Frost 
Anson Hubbard 
Roswell Harrison 
Simeon Harrison 
William Hall 
J T Mansfield 
Mary F Mailory 
James Morris 
Simeon B Parker 
Rut us Smith 
Ephraim Smedley 
Jabez Whittelsey 
R N Whittelsey 
Henry Whittelsey 
James Woodruff 

Lenox, Ms. 

Jarvis Webster 

Latintoivn, N. Y. 

Amos Perkins 

JMosristown, N. J. 

Theodosia Ford 
Ben. Lindsly 
S A Prudden 
Enos W Pierson 

Middleburgh, NJ 

John Broach 
Christopher Nevius 
Ezekiel Van Nest 
C C Thompson 



121 



Garrit Thompson 

Melville, JV. 7. 

Jacob Beekman 
Charles S ted man 
Cornelius Terhune 
Garrit Voorhees 
Peter Voorhees 
Isaac Voorhees 

Millstone, JsT. J. 

Joshua Combs 
J H Disborough 
Arrietta Duryea 
A Frelinghuysen 
C Frelinghuysen 
Daniel Hoagland 
Henry P. Stryler 
Cyrenus Thompson 
Peter Thompson 
A D Voorhees 
Peter Hulick 
James Hagerman 

Mlddletoxvn, Con. 

Emily Adams 
Erastus Avery 
William Bayley 
Leonard Bulkley 
Sally Belden 
Nelly Belcher 
Josiah Belden 
Mrs Sibbil Bishop 
Sam Boardman 
Abigal Bolles 
Esther Bacon 
Charles R Bano 
Sam J Bull 
Asahel C Bates 
Gurdon Brown 
Oliver D Beebe 
Mlndwell Bills 
Abijah Burritt 
Bowin Bailey 
Eliada Bushnell 
Jabez Brainard, jun 
Thomas Brown 
Solomon Bidwell 
John Church 
Elizabeth CornwcU 
Thomas Child 



Thomas Child juu 
Charles Cooley 
Alfred Cone 
Earl Cooley 
Cornwell Doud 
Mary H Doan 
George Durrie 
CWDeming 
Israel Driggs 
Eleazer Doud 
T S Derby 
AVm Danforth 
Wm Doyl 
Martha Edwards 
Sally Edwards 
Henry Fairchild 
Thomas Greenfield 
Richard Graves 
M C L Hommedieu 
Levi Haynes 
Ann S Hendley 
Robert Hart 
Thomas Hall 
Abigal Johnson 
Hannah A Johnson 
Jehiel Johnson 
John R Jewett 
Russel McKee 
Leverett Knowles 
Clark & Zyman 
George Lewes 

Lucinda B Miller 

Lynd Maynard 

Elizabeth Nott 

Nathaniel Newbury 

D A Northrop 

Wm Newberry 

Mary Porter 

Benoni Plum 

Sally Parsons 

Jacob Pledger 

Russel Porter 

Eliz. Perkins 

ffia Ranney 

Joseph Ranney 

Lyman Roice 

George Russell 

Dan. Russell, jun 

»#biah Savage 

Solomon Sage 

Isaac Sage 

Simeon Richards 

Phebe Stow 



r#mos Sage 



Rufus Sage 
Edward Stow 
Sally Savage 
Justus Sage 
Henry Stocking 
Asa. Sage 
Samuel Stocking 
Ursula Smith 
Abijah Savage 
Hannah Savage 
Allen Sage 
Amzsa Savage 
Isaac R Sherman 
John H Sumne 
Thomas Sill 
George Stocking 
Edmund C Smith 
George Southmayc 
Abigal Stuart 
Susan Spalding 
John S Towner 
Samuel Thomas 
^nson Treat 
Wm Trowbridge 
James Terry 
Joshua L frilliams 
Nathan Wilcox 
Wm White 
WR JFalwortU 
Joseph ^Fright 
Rhoda White 
James S JFhelpley 
Sophia White 
Isaac White 

Montague, Ms 

Rev A R Gates 
A R Grant 
Welthy Gunn 

Mt. Pleasant NY 

Robert Ausev 
J L Chapman. 
Jas M'Cord 
John K Clap 
Moses w Collier 
P D H M'Donald 
Robt K Foster 
Joshua Fowler 
Elizabeth Qafre 



Pp3 



122 



John Hitchcock 
John Hubbard 
Gilead Honeywell 
Wm P Jones 
Jesse Jennings 
Goold St John 
Daniel de Lanoy 
Samuel C Mott 
James B Merritt 
Samuel Taylor 
C Thompson 
John Truesdell 
Mrs Sarah Tucker 
Caleb WqWb 
Fanny Wallice 
O h M Yale 

Marlborough, Con 

Julius Curtis 

Mbnson, Ms. 
Joshua Fuller 
Montgomery, Ms. 
Joshua Bosworth 

Newark, NJ 

David filing 
J Ten Brook 
Nathan Bolls 
^shbel Bulkley 
Wm S Baldwin 
^Zaron L Burnett 
Eieazer Ball 
Ephraim Beach 
Israel Beach, jun 
Isaac Baldwin 
Jonathan Cory 
Rev H Cumming 
II H Cumming 
Neh J Crane 
Sidney Crane 
Wm Canfield 
Oren Colton 
Jas S Condit 
Samuel H Cox 
Geo R Downing 
John Downer 



Henry Dean 
Luther Goble 
John Gardner 
Susan Higgins 
Silas Hayes 
J C Hornblower 
Moses Harris 
Hezekiah Hinsdale 
Moses Lyon 
Ephraim Leonard 
Obah Meeker 
*/?aron Nuttman 
Isaac Nichols 
Andrew Rankin 
JFard Richmond 
N G Reading 
Charles R Ross 
M Smith 
Charles Shipman 
Samuel Socring 
Wm Tuttle 
John Tavlor 
Rev S JFhelpley 
^2rch. Woodruff 
Nathan F JFood 
C Woodruff 
John Ward 
R Woodruff 
J C ?f heeler 
John Young 
*#bijah Youngs 

Neivmilford, Con. 

Mason Pickett 
Sherman Turrcll 

Northguilford Con 

T Benton, 13 co 
Sally Elliott 
Levi Eowler 
Josiah Fowler 

Northford, Con. 

Sol. Talmage, 10 co 
Elnathan Tyler 

Neto York. 

L. Brewster, 10 



v5bner Rurnham 

Orange, NJ 

Nathaniel Brewer 
James Cornwell 
David Condit 
H B Campbell 
Moses Dodd 
Stephen Dodd 
Rev *£sa Hillyer 
Uzal Harrison 
Moses S Harrison 
Jacob Harrison 
Joseph Munn, jun 
Giles MandeviUe 
Silas Munn 
Isaac Ogden 
Joseph Peck 
Mrs Hannah Peck 
William Pierson 
Jotham Quinby 
Benj Ward 
Zenas Ward 

Princeton. N J 

Isaac Cool 
C M Campbell 
Wm Hunt 
Gideon Smith 
»/2bijah Smith 
Eben Townsend 
Thomas White 

Philipstoxvn, JV T 

Wm Budd 
Benj Delamater 
Robert Hustis 
Joseph Hustis 
John Haight 
Fredk Knapp 
Joshua Mead 
Gilbert Mead 3 co 
Samuel Meeker 
Gabriel Odell 
Thomas Sarles, jun 
WmD Smith 
John Warren, 6 co 
Samuel W Ward 
Geo Weeks, 6 co 
Lnos Wright 



Poughkeepsie NY 

James Bell 
Jacob Bash 
Rev C C Cuylor 
Albert Cocks 
Thomas Carman 
John Dusenbury 
Isaac Jewell 
Ephraim Jackson 
D'r J L Van Kleeck 
Rev Lewis Leonard 
John Lewis 
Jeremiah Martin 
Edmund Moms 
John Nelson 
Jane Plummer 
John Pells 
A. G Storm 
Oliver Stephens 
»>?masa Stone 
Thos W Talmage 
Isaac Valentine 
Ahm Vananden 
John Wilson 
James Wilson 
Daniel Williams 

PleasantvalleyNY 

Jared Blakslee, jun 
Walter Burr 
Harlright Blakslee 
Oliver D Collins 
Zeph Churchill 
James Downs 
John Gabaudan 
James Harbrook 
Nathaniel Haight 
Jacob Haight 
Thomas Handly 
Archibald Ladue 
Wm Maccun 
Caleb Masten 
N Nobles 
John Pearsall 
Halsted Price 
Geo H" Peters 
John B Smith 
David Waugh 

Plymouth^ Con 

M Atom 



Orrin Braynard 
He man Clark 
Eleazer Darrow 
Isaiah Doolittle 
Titus Darrow 
Rufus Fuller 
Jacob Fenn 
Samuel Fenn, 4th 
James Grilly 
Mrs C Hungerford 
Robert Johnson 
Joel Langdon 
Miles Morse 
Jeremiah Morse 
Lyman Potter 
Simeon Porter 
Joseph Sutliff 

Plainfield, NH 
Rev Nathan Waldo 

Peekskitt, N Y 
Wm Robbins 

Plainjield, NJ 
Martin Runyan 

Randolph, N. J. 
Thomas Wolfe 

Rockeyhill, N. J. 

Wm */2rbuthnot 
John Hagan 
Wm Laning 

Rhinebeck,N. Y. 

JohnBaird 
J Barrin^ar 
J L Bensinger 
S Mc Carty 
David Eiseffir 
Jacob Conklin 
Aaron Camp 
Peter Freligh 
Stephen Fralick 
Lemuel H«yt 
Joseph Hyzer 
Wm H Irvine 
Wait Jaquos 



Frederic Klein 
John A Kip 
A D Lamater 
Walter Lundoa 
Eli Murdock 
Evod Myers 
John Miller 
^mos Perkins 
Isaac Peck 
William Ring 
Holdred & Uai sbek 
C Rvnders 
WmSchell 
H H Seymour 
Henry Shop 
Samuel Stivers 
BBV Steenbergh 
Jacob Shultz 
J F Squires 
James II Styles 
John J Smith 
Lewis Tatar 
H J T raver 
Philip Valentine 
I V Vredenburgh 
G Van Wagner 

Redhook, N %. 

J P Ackert 
David v^dams 
E Adams 
E Adams, jun 
,rames Bottum 
Charlotte Corre 
Arm Corre 
John Dubois 
Andrew Drom 
Truman Downs 
Henry Davis 
Cyprian Elton 
MrsC Hoffman 
Jacob A Hermance 
C G Massoneau 
G I) Phillips 
Henry P Powers 
Matthias Rew 
Mrs Jane Radcliff 
Anth Van Shoyck 

Springfield, N J 

James Anderson 



12i 



Thos Bond, jua 
Simeon Bryant 
Samuel Bi4nt 
J G Broadwell 
Wm Crossman 
Samuel Crane 
T B Yan Court 
Joseph Denmau 
A Van Doren 
Mrs Mary Denmau 
Wm. Frazee 
Sara. H Gardner 
Mrs M Hutchings 
Jacob Mc Intire 
Eiiakim Ludlow- 
James Lyon 
ER Mooney 
Samuel Meeker 
C Morehouse 
Thomas Osborn 
Seth Raymond 
Daniel Ross 
Samuel Ross 
Mrs Abigal Roll 
Lecta Skinner 
Dr Daniel SutSa 
Cath. M Steel 
Abraham Sofer 
A. R Thompson 
Mrs Sarah Tnttle 
R S Woodruff 
Jonas ?Fade,jun 
Caleb Wade 
Eliza Wade 
Samuel JFoodrufif 
Mary Woodruff 

Sammerville, JV. J. 

Mrs Compton 
Jacob Ellison 
James Foster 
John Juny 
George Van Nest 
JP^ Nevius 
George Reemer, jr 
A Van Ratta 
DLTourette 
Henry While 
Henry ?Fhitenack 
Catharine Wheeler 

Salsbnry, Con. 

John A Duteher 



Sheffield, Coil. 

Wm Ashley 
Horace Bush 
Henry Bradford 
R P Barnard 
Obadiah .Bush 
Hilem Rennet 
Elijah Carrier 
SCallinder 
Mrs E Clark 
Joseph Curtis 
Leneas Dibble 
Cath. Ensigu 
Eli Ensign 
E5am Ellithorp 
Wm Fellows 
-Benj. Ferry 
Joseph Griggs 
Caniield & Co 
Noah E Hubbard 
A sah el In graham. 
Sylvester Kellogg 
E Kellogg 
Elisha Lee 
Darius Mason 
Asa, Mason 
Sylvester Root 
A A Root, 13 eo 
Mahitable Stillman 
Amos Seymour 
Sarah Trobridge 
K D Whitney 

Sharon, Con. 

.IE Poland 

Springfield) Ms. 

Charles AWyn 
Win ^?spinwall 
Caleb ^Iden 
Eph. ^fllis 
Eliphalet Ahhy 
George .Bliss 
Harvey JEftdwell 
Moses' .Burt, jun 
JFarriner & co. 2 c 
Pelatiah _SIiss 
Daniel 2?ulkley 
Lewis i?ates 
Elijah .Blake 



Daniel C -Brewer 
Edward -Bliss 
Jeremiah .Beals 
Thos Bridgman 
Luther Bliss 
A\exv Bliss 
Calvin Bliss 
Calvin Burt 
»/2sher Bartlett 
Plinny Bartlett 
^ilen .Bangs 
Justin .Brown 
JFalter .Bates 
Simeon -Brown 
.Bradford .Buck 
.August. J?urnham 
John .Barlow 
David Conner, jun. 
Urban W .Butler 
Uri Bishop 
Roxana .Bosworth 
Henry .Bosworth 
Henry .Bates 
Elijah .Booth 
Charles -Burnham 
Erastus C -Baker 
Joshua Childs 
Joseph Carew 
Sarah Coffrin 
Sylvester Clark 
Eliphalet Chapiu 
J B Colton 
Joshua Crosby 
Isaiah Call 
Nathan Crocker 
Samuel Chandler 
Samuel Car well 
Samuel Carter 
Levi Chandler 
Geo Colton 
Ahnev Crane 
Charles Dewey 
Caleb Ellison 
Eli Foster 
Thaddeus Ferney 
John Grennels 
Parley Grovenor 
Josiah Hitch cockjr 
Joseph Hopkins 
Andrew Hyde 
Giles Humbert 
Reuben Harlow 
Daniel Hartung, jr 
Isabel Hubbard 
Solomon Hatch 



125 



John H Hawkins 
Stephen Jones 
Parmenas King 
»/£Ipheus Kibbe 
John B Kirkham 
JVm Lloyd 
Peter Lloyd 
H J Lombard 
TVm Miller 
Orren Morehouse 
Joel Miller 
Sir Guy C Noble 
Rev S "Osgood 
Richard Orchard 
Jonathan Packard 
Russel Perkins 
J-.cob Pease 
Wm Parks 
Levi Pratt, jun 
»#mos Putnam 
Nahum Patch 
Otis M Quivey 
Horace Richardson 
Lemuel G Robbins 
Jacob Rose 
Thomas Rogers 
Jraos Rice 
David Rice 
Zimri Richmond 
Joseph Roberts 
Isaac Stratton 
Christo Stebbins 
Elam Stockbridge 
Rufus Sikes 
Gad Sacket 
Calvin Sears 
Oliver Sexton, jun 
Elijah Spooner 
John Stephenson 
Elijah Snell 
Charlotte Stebbins 
Henry Stebbins 
Jamiu Strong 
Nathan Tinkham 
Silas Temple 
'^David Tibbals 
Joel bright 
milord Earner 
Theod Warriner 
Jeremy Warriner 
Elie Waste 
Charles Wood 
J5enj Ward well 
Luther Ward well 
John Warner 



Eber Ward 

Steph Worthingten 

W Springfield Ms 

*^aron Ashley 
benjamin Ashley 
i?enj Ashley, jun 
Roderick Jl\\ei\ 
^raunah .Men 
TVm S 5owg 
Linus 2?agg 
Ezekiel J9agg 
Oliver i/agg 
Genupath i?liss 
Moses 7?iiss 
Reuben JEJoyd 
Charles Urbckett 
»/?aron Day 
Rodney Day 
j^righam Day 
Wm Dorry 
Daniel Day 
Ezekiel Day 
Mrs Drusilla Ely 
Justin Ely 
Alfred Ely ; 
Oren Loomis 
Jude LuddingtOn 
Sally Morgan 
Electa Miller 
Mrs Eliz Miller 
S G Morley 
John Rockwell 
Gretas Smith 
Samuel Smith 
Jonath Smith, jun 
P & W Smith 
Jere Stebbins 
Lydia Todd 
Horace White 
Eiisha Winchell jr 

Saybrook, Con 

Ezra Williams 

Somers, *A/* Y 



*#aron Drown 
Charles barker 
»^uj>ustin i^anks 



Lemon Galpin 
James Hawley 
Noah Newman 
John Owen 
Nath Ruggles 
Isaac Smith 
Nath Smith 
Daniel Wright 
Amy White 

Sunderla?id, Ms 

Isaac Graves 
David Graves 
David Hubbard 
David Montague 
Levi Russel 
Amos Russel 
Rev J Taylor 
Oliver Williams 

Sturbridge, Ms 

Levi Darns 
Geo Davis 

Alphleda Gibbs 
Joshua Fiske 
Stephen Newei 
Rev Otis Lane 
Mrs Lois Hervey 
Samuel Newell 

Spencer, Ms 

Chas I?onsny 
.Bradley Smith 
Polly Whittimore 

Somers, Con 

Joseph Abbett 
Orren Clark 
Oliver Chapin, 2d 
Reuben Chapin 
Laban A Dickinson 
Seth Dwight 
H a Hamilton 
Vashni flail 
Cba w Kibbe 
Giles Pease 
Martha Pease 



12G 



Rev WIj Strong 
Abel »$ikes 
iSarah Sheldon 

W Nuffield, Con 

Normand Allyn 
Czardus Gillet 
Wm Hatheway 
Harlow Perkins 

Warren, Con 

.Benjamin Mallory 

Woodbury, Con 

Nathan Percy 

Watertotvn, Con 

Younglove Cutler 
Clark Davis 
Joseph Edwards 
Gideon French 
RevUGridley 
Joel Hangerford jr 
.*,b:icr a Hard 
Eben Johnson 
Gideon Johnson 
Mrs Lockwood 
Ehenezer Lewis 
Isaac Merriam, jun 
David R Merriam 

Sherman Osborn 

Wm »$eovil 

•Stela Scovil 

David JFoodward 

Waierbury, Con 
benjamin Upson 
Westfield, Ms. 

Elijah i?ates 
John Crooks 
Jonathan Capron 
Neh. Carter, jun 
Samuel Cex 



Augustus Collins 
Simeon Collins 
Henry Douglass 
Russel Dewey 
Timothy Dewey 
S Douglass 
Samuel Fowler 
Amos Fowler 
Med ad Fowler 
*#aron Fish 
Olney Goff 
Eli Granger 
Erastus Grant 
benjamin Hastings 
Johnlngersoll 
Edward Jessup 
Rev Isaac Knapp 
D & L King 
^21ba Kimball 
Douglass King 
Lyman Lewis 
A Z Lvman 
Dan. S Mallory 
Jacob Morse 
Oliver Mosley 
John Mather 
Paul Noble 
Aiftxv Mc Neal 
Philander Noble 
Horace Noble 
Daniel Noble, jun 
JJenjamm Olds 
Eber Phelps 
Justus Preston 
Mary Parks 
Gad Palmer 
Gad Root, jun 
Isaac Remingcon 
Ellis Ripley 
Silas Root . 
Elijah jacket 
•^shiir /Shepherd 
Thomas ♦Spencer 
fFarham Jacket 
John H Stow 
Roland Taylor 
♦Samuel Taylor 
John W Taylor 
Joshua Whipple 
Isaac FPells 
Ira Yeamans 
Roswell Yeamans 



Wheathf, Ms. 

Martin Woods 

E. Windsor, Con. 

Joel ^bbe 
David Ahhe 
Sylv. jBurnham, 
Zelots Collins 
Caleb Fen ton 
Nich. Gardner 
Giles Gardner 
Ehim Griswold 
Stephen Heath 
S 3 ohnson, jun 
S Kingsbury 
.Augustus Prior 
Phinehas Parsons 
Jonathan Pasco 
Chester PFells 

Wethersfield, Con 

Mrs M Akiey 
Mrs Mary Adams 
Mrs Roxana i?unce 
Mrs 6'arah ifarreli 
B D J3uck 
J S ifaardman 
Elisha Coleman 
George Crane 
, Mrs § Deming 
Nancy Deming 
Jesse Deming 
Pamela Francis 
George Francis 
Daniel Francis 
Wifmm Goodrich 
Moses Griswold 
Jared Goodrich 
John Grlsvvokl 
Theodore Harrison 
Nathl Hurlburt 
Leiden Miner 
Gor. H Montague 
George Olcott 
John Palmer 
Henry Rver 
Elisha Robbing 
Jehiel Robbins 



127 



#am. Richards 
Mella Stoddard 
Eunice Standish 
Lucy Wraith 
George Smith 
Levi Smith 
Mrs Rhoda Tryon 
Leiden TFblcott 
Thomas Earner 
Ezekiel Williams 
Stephen Millard jr. 
John JFarner, jun. 
Enos Earner 
Allen miliams 

Wilbraham, Ms. 
Abner iteeke 



Gaius J9rewer 
Tim. .Brewer 
Wm jBrewer, jun 
Alvin Bennett 
Enoch Crocker 
Ichabad Cone 
Wm Eaton 
Henry Fuller 
Samuel Hale 
JDaniel Isham 
Isaac Morris 
Wm Rice 
Josiah Shephard 
Nathan Sisson 
Achsah Stacy 
Moses Stebbins 
Rev. Ezek. Terry 
Elijah Torrey 



Solomon JFarrmci' 
Abner TFarriner 
Aaron Woodward 
Solomon bright 

Ware, Ms 

Aaron Cunningham 
Rufus King 
Argal Morse 
Thomas Sherman 

Worihington, Ms* 

Darnel branch 
Spencer Clark 



AD Y EKT* ISE ME NT. 



It is ndt in our power to publish the names of all 
tlie subscribers to this volume, as a number of towns 
yet remain to be heard from. Eliz. Town, Aug. 8L 



H 182 824< 



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